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MkY  27  1919 
MANUAL  OF       '^Hosm^^ 

BIBLE  DOCTRINES, 

Setting  Forth  the 

General  Principles  of  the  Plan  of  Salvation^ 

Explaining  the 

Symbolical  Meaningf  and  Practical  Use  of  the  Ordi- 
nances  Instituted  by  Christ  and  His  Apostles, 

And  Pointing  out  Specifically  some  of  the 

Restrictions    which   the  New    Testament    Scriptures 
Enjoin   upon  Believers. 


—  BY  — 

DANIEL  KAUFFMAN. 


**AU  Scripture  is  given  by  inspiration  of  God,  and  is  profitable 
for  doctrine,  for  reproof,  for  correction,  for  instruction  in  righteous- 
ness/'— 2  Tim,  3:  Id. 


ELKHART,      INDIANA. 

MENNONITE    PUBLISHING    CO. 

1898. 


TO    OUR 

NOBLE   WORKERS 

WHO, 

IN   THEIR   RESPECTIVE    FIELDS    OF    LABOR,    HAVE    NOT 
SHUNNED    TO    DECLARE     THE 

WHOLE  COUNSEL  OF  GOD. 

THIS    VOLUME    IS 

FRATERNALLY    INSCRIBED. 


'T- 


•f 


PREFACE. 

In  sending  forth  this  little  volume  for  the  in- 
struction and  edification  of  whoever  may  choose  to 
read  it,  it  is  hoped  that  it  will  be  received  in  the 
same  spirit  in  which  it  is  given. 

When  I  started  out  in  the  Christian  service,  I 
tried  to  secure  a  book  of  this  kind,  and  found,  af- 
ter diligent  research,  that  it  was  not  to  be  had. 
Since  then  I  have  not  ceased  to  recognize  the  need 
of  a  work  setting  forth  the  doctrines  taught  in  the 
*  'Book  of  all  books"  with  which  Christians  are  most 
vitally  concerned.  It  is  with  the  hope  of  partially 
supplying  this  want,  that  this  little  volume  ap- 
pears. 

Many  readers  will  look  for  Bible  subjects  in. 
which  they  may  be  very  much  interested  and  fail 
to  find  them.  To  such  I  would  say  that  we  have 
presented  those  Bible  doctrines  only  which  were 
considered  of  greatest  importance,  dwelling  more 
particularly  upon  the  doctrines  peculiar  to  non-re- 
sistant Christians. 

I  should  never  have  undertaken  this  work  had 
I  not  felt  that  the  doctrines  herein  presented  are 
founded  upon  the  imperishable  Rock,  and  should 
have  the  widest  possible  circulation.  What  is  good 
for  ourselves  is  good  for  others.  Believing  that  a 
Christian  life,  shaped  according  to  the  lines  herein 


4  BIBLE   DOCTRINES. 

presented,  would  accomplish  the  jDurpose  of  our 
creation,  and  that  they  are  the  principles  which  our 
Savior  came  to  inculcate  into  the  hearts  of  His  peo- 
ple, we  should  not  fail  to  proclaim  them  boldly,  and 
prove  our  faith  by  our  works. 

This  work  was  prepared  with  the  hope  thai 
abler  writers  might,  at  some  future  time,  prepare 
a  more  extensive  treatise  on  the  doctrines  herein 
presented. 

I  desire  to  acknowledge  my  indebtedness  for 
valuable  aid,  to  J.  H.  Hershey,  who  contributed 
the  greater  part  of  the  chapter  on  Baptism;  to 
J.  S.  Coifman  for  the  thoughts  on  the  Support  of 
the  Ministry  and  the  chapter  on  Sanctification;  to 
J.  P.  Funk  and  A.  D.  Wenger,  who,  with  the  last 
named  contributor,  carefully  examined  the  manu- 
script, and  furnished  some  of  the  best  thoughts  found 
in  the  volume. 

Grateful  to  our  heavenly  Father  for  His  sus- 
taining griice  while  this  little  volume  was  being 
prepared,  and  trusting  that  the  feeble  effort  may 
bear  its  fruit  in  the  field  of  Christian  labor,  this 
work  is  submitted  for  tlie  consideration  of  whoever 
may  be  interested  in  its  contents. 

Daniel  Kauffman. 


CONTENTS. 


INTRODUCTION. 

The  Plan  of  Salvation— General  Bible  Doctrines— Ordi- 
nances and  Restrictions — A  Few  Illustrations. 


CHAPTER  I.— THE  CREATION. 

fn  the  Beg-inning-— Glory  of  the  Creation— Creation   of 

Lig^ht,  the  Earth,  Heavenly  Bodies,  Veg-etation  and 

Lower  Animals,  Man — The  End  of  Creation. 


CHAPTER  II.— THE  FALL  OP  MAN. 

Man    in   Paradise— The   Deception— The   Tree  of   Life- 
Condition  of  Fallen  Man. 

CHAPTER  IIL— SIN. 

All    have   Sinned— Necessity    of    Regeneration— Allure- 
ments  of   Sin— Results  of  Sin— Fearless  Teaching- 
Needed. 


CHAPTER  IV.— FAITH. 

What  Faith  is— A  Lesson  from  Childhood— The  Secret  of 
Perfect  Faith— Will  Bear  the  Test— A  Living-  Faith 
Essential  to  Christian  Life— Faith  and  Works- 
Faith  a  Matter  of  Growth. 

CHAPTER  v.— REPENTANCE. 

What  Repentance  is— Necessity  for  Repentance— Sorrow 
does  not  Constitute  Repentance— Sorrow  a  Necessary 
Adjunct  of  Repentance— What  Repentance  Does 
—Who  needs    Repentance- Right    Teaching- 
Needed. 


6  BIBLE  DOCTRINES. 

CHAPTER  VI.— CONVERSION. 

Siirnificance    of    Conversion— Kinds    of    Conversion— No 

Chanjj^e,  no  Conversion— False  Ideas  of  Conversion— 

Evang-elical  Conversion— Childlike   Simplicity  of 

Converted  Persons— Things  to  Consider. 


CHAPTER  VII.— REGENERATION. 

I.  The  Work  of   Regeneration — Necessity  of  Regenera- 
tion—The New  Birth — Conditions  of  Regeneration- 
Summary. 

II.  Evidences  of  Regeneration — Faith — Love — Obedience 

— The  Spirit  of  Christ — Summary. 


CHAPTER  VIII.— JUSTIFICATION. 

What  Justification  Implies — Justified  by  Faith — This  Doc- 
trine Liable  to  be  Abused — Faith  and  Works — No  Jus- 
tified Person  a  Sinner — It  is  God  that  Justifies — 
The  Christian's  Duty — Questions  Answered. 


CHAPTER  IX.— THE   REDEMPTION  OF  MAN. 

Fallen  Man — Human  Sacrifices  of  no  Avail — The  Heav- 
enly Offering — The  Coming  of  the  Redeemer. 


CHAPTER  X.— THE  MINISTRY. 

Ministers  a  Necessity — Work  of  the  Ministry — Qualifica- 
tions— Ordination — Support     of    the     Ministry — The 
Gospel  is  Free — Minister's  Self-Support — Support 
by  the  Church — Charity  for  Needy  Ministers 
—The     Minister    not    a  Hireling— Christ 
the  Rewarder — Summary. 


CHAPTER  XI.— THE  MEMBERS. 

Relation  of  the  Members  to  the  Ministry— True  Charity- 
Should  Members  be  less  Pious  than  a  Minister — Every 
Member  should  be  a  Worker— Lines  of  Christian 
Work — Temperance — Family  Worship. 


BIBLE    DOCTRINES.  7 

CHAPTER   XII.— BAPTISlvi. 

Discussions   on   the   Subject— Kinds    of    Baptism— Spirit 
Baptism— Objects  of  Water  Baptism— Baptism  to  be 
Observed  as  an  Ordinance— Water  Baptism  not 
Regeneration— Proper  Subjects  for  Baptism- 
Forms  of  Baptism— Meaning-  of  tlie  Word 
Baptism— Pouring- — Immersion — Testi- 
mony   of   Historians — A  Few    More 
Facts  Concerning-  Baptism — Eight 
Recorded  Instances  of  Baptism 
— Does    Washing    Signify    Im- 
merse— One  Action  versus 
Three. 

CHAPTER    XIII.— THE  COMMUNION. 

Importance  of  the  Communion — The  Jewish  Passover— 
The   Passover    Observed — A    Figure    Pointing    Both 
Ways— Christ    Our  Passover— Institution  of   the 
Lord's  Supper  or  Communion — Frequency  and 
Time  of  holding  the  Communion — Meaning 
of   the  Communion  —  Close  Communion — 
Use  of  Council  Meetings  —  Open   Com- 
munion —  Personal  Responsibility — Is 
the   Church  Responsible    when    un- 
worthy Members  Commune  —  The 
Full  Meal,  or  Love  Feast-Harmo- 
ny of  the  Goepels  with  Regard 
to  this  Passover  Supper— Al- 
leged Irregularities — Three 
Witnesses  —  Full  Meal 
Condemned. 

CHAPTER  XIV.— FEET-WASHING. 

A  Command — Various  Opinions — Feet-washing  in  the  Old 

Testament — Is    Feet-washing    an    Ordinance — Place 

where  this  Ceremony  was  Instituted — Comparing 

Scriptures — Necessity    for    this    Ordinance — 

Objections  to  Ceremonial  Feet-washing — 

The  Subject  "Spiritualized." 

CHAPTER  XV.— WOMAN'S  PRAYER-HEAD- 
COVERING. 

An  Ordinance— Necessity  for  this  Ordinance— What  this 
Covering  Should  Be— ^When  this  Covering  should  be 
Worn — A  Word  to  Those  who  would  be  Conten- 
tious— Objections  Answered. 


6  BIBLE  DOCTRINES. 

CHAPTER  XVI.— THE  SALUTATION  OF  THE    HOLY 

KISS. 

All  Bible  Doctrines  Should  be  Studied— A  Portion  of  God's 

Word— Epistolatory  Writin«rs  are  for  All  Christians 

— Meaning-  of  this  Ordinance — For  Whose  Sake — 

When    it   Should   be   Observed— Abuses— The 

Command  Should  be  Heeded. 


CHAPTER  XVII.— ANOINTING  WITH  OIL. 

Why  Call  this  an  Ordinance— The  Oil  of  Grace— Divine 
Healing — Purpose  of  Anointing. 


CHAPTER  XVIII.— MARRIAGE. 

An    Ordinance    of    God — What    Constitutes    Marriage — 

Marriage  Under  the    Old  Testament  Dispensation — 

Marriage  Under  the  New  Testament  Dispensation 

— Concerning    Divorce — Lawful     Marriages — 

The  Christian  Home — Thoughts  for  Young 

People. 


CHAPTER  XIX.— NON-CONFORMITY  TO  THE  WORLD. 

What  the  Relation  Implies — The  Transformation — Views 
of    Inspired    Writers — Teaching    of    James   1:27 — In- 
temperance— Licentiousness — Business     Transac- 
tions— Politics — Unholy  Conversation — World- 
ly   Amusements — Other     Ways  —  Pride — 
Worldly  Adornments. 


CHAPTER  XX.— NON-RESISTANCE. 

The  Gosi)el  of  Christ  the  Gospel  of  Peace — The  Apostolic 
Church — Effect  of  the  Gospel — Brotherly  Love — War 
the  Work  of  Barbarians — Testimony  of  Warlike 
Men— A  Few  Contradictions— Old  and  New  Dis- 
pensations—What would  Become  of  a  Non- 
resistant    Nation  —  Suppose  —  We     never 
Lose  Our  Individuality— We  should  Obey 
God    Rather    than    Man — Defenseless 
Christians    Should    be    Consistent — 
Non-resistance   a  Principle  not  a 
Policy— Practical  Non-resistance. 


BIBLE   DOCTRINES.  9 

CHAPTER  XXI.— SWEARING  OF  OATHS. 

All   Oaths   Forbidden— Reasons  Why  Christians   Should 

Not   Swear— Profanity— "Wooden  Oaths"— Swearing 

in  Court — No  Compromise. 

CHAPTER  XXII.— GOING  TO  LAW. 

Christian    Forbearance:   Not    Resentment— How    to  Get 

Out  of  a  Difficulty— How  to  Avoid  Law-suits— Brother 

Going  to  Law  with  Brother — Summary. 

CHAPTER  XXIIL— SECRET  SOCIETIES. 

Their    Merits    Should    be    Considered— Contrary   to   the 
Spirit  of  the  Gospel— Applicants  Led  into  Secret  Or- 
ders Blindly— Bound  Away  from  Church  and  Fam- 
ily with  an  Oath— Christ  has  No  Place  in  the 
Lodge-room— The    Unequal    Yoke— False 
Charity— False    Religion—  Testimony 
of  an   Ex-Mason— Concluding  Re- 
marks. 

CHAPTER  XXIV.— SANCTIFICATION. 

What  Sanctification  Means— How  Men  are   Sanctified— 
W^hen  Sanctification  Takes  Place— Results  of  Sanc- 
tification—The  Relation  of  Sanctification  to  Jus- 
tification—Present    Sanctification— Instanta- 
neous Sanctification— Progressive  Sancti- 
fication—Not  a  Second  Work  of  Grace. 

CHAPTER  XXV.— PRAYER. 

Believing  Prayer  Secures  God's  Answer— Our  Saviour's 
Teaching  on  Prayer— The   Apostles'    Teaching— Ob- 
ject    of    Prayer— God     Answers     Prayer— Short 
Pravers— Secret  Prayers— God's  People  a  Pray- 
ing People. 

CONCLUSION. 


INTRODUCTION, 


"All  Scripture  is  given  by  inspiration  of  God, 
and  is  profitable  for  doctrine,  for  reproof,  for 
correction,  for  instruction  in  righteousness." 
—2  Tim.  3:16. 

THE   PLAN   OF   SALVATION. 

The  plan  of  salvation  implies: 

1.  A  recognition  of  God  as  the  Creator  and 
Preserver  of  all  things. 

2.  That  man,  created  perfect  and  in  the  image 
of  his  Maker,  through  the  transgressions  of  our 
first  parents,  fell. 

3.  That  man,  in  consequence  of  this  fall,  be- 
came alienated  from  God. 

4.  That  God  and  man  became  reconciled 
through  the  shedding  of  the  blood  of  our  Lord 
Jesus  Christ. 

5.  That  salvation  is  now  offered  as  a  free  gift 
to  all  them  that  accept  the  terms  of  the  Gospel. 

Man  cannot  save  himself.  It  required  a  sacri- 
fice which  he  is  unable  to  make  to  effect  a  recon- 
ciliation between  God  and  man.  It  is  idle  for  us  to 
think  of  saving  ourselves  by  good  works.  After 
we  have  done  ail  that  we  are  commanded  to  do  we 
are  still  to  count  ourselves  unprofitable  servants 
(Luke  17:10).     Salvation  is  obtained  by  accepting 


12  BIBLE  DOCTRINES. 

the  terms  of  the  Gospel  when  God  bestows  it  upon 
ns  as  a  free  gift  in  consequence  of  our  faith.  The 
terms  of  the  Gospel,  or  the  conditions  upon  which 
we  may  obtain  salvation,  are  so  clearly  taught  in 
God's  word  that  no  sincere  seeker  of  the  truth 
needs  to  err  therein. 

GENERAL    BIBLE    DOCTRINES. 

Belief  in  God  means  believing  in  His  Son,  in  the 
Spirit,  and  in  His  word.  Acceptance  of  the  truth 
of  God's  word  makes  us  obedient  followers  of  our 
Lord  Jesus  Christ  in  all  things. 

In  the  work  of  salvation,  there  are  a  number  of 
general  Bible  doctrines  or  Gospel  principles  that 
primarily  aifect  all  believers.  Among  these  may 
be  named  repentance,  faith,  regeneration,  conver- 
sion, justification,  sanctification,  etc.  When  we 
accept  our  Savior,  God  works  such  a  change  in  us 
that  we  will  then  lead  pious,  holy  lives.  We  no 
longer  w^ork  for  the  interests  of  self,  but  for  the 
glory  of  God. 

ORDINANCES   AND   RESTRICTIONS. 

God,  who  is  infinite  in  wisdom,  knowing  the 
proneness  of  man  to  wander  away  from  the  truth, 
has  seen  fit  to  throw  about  him  certain  restrictions, 
which,  if  heeded,  will  aid  in  keeping  him  away 
from  the  power  of  temptation.  He  has  also  given 
a  number  of  ordinances  which  are  designed  as  sym- 
bols or  memorials  of  important  Christian  principles, 
which  should  ever  be  kept  alive  within  ourselves, 
and  before  the  eyes  of  the  world. 

Every  properly  enlightened  child  of  God  will 
esteem  these  ordinances  and  restrictions  as  a  God- 


TNTRODUCTION.  I'i 

send,    and  consider  it  a  privilege  to  observe  them. 
The  ordinances  are  as  follows: 

1.  Baptism. 

a.  The  initiatory  rite  which  inducts  into  the 

visible  church.    (Matt.  1^8:19). 

b.  A  symbol  of    the  baptism  of  the  Spirit. 

(Acts  1:5;  1  Cor.  12:18). 

c.  An  act  of  obedience  to  fulfill  all  righteous- 

ness.    (Matt.  3:15). 

d.  The  answer  of  a  good  conscience  toward  God. 

(1  Peter  3:21). 

2.  The  Communion. 

a.  The  symbols  of  the  broken  body  and  the  shed 

blood  of  Christ.  (Luke  22:19,  20;  1  Cor. 
11:2(3). 

b.  The  fellowship  of  the  members  of  the  body 

of  Christ.     (1  Cor.  10:16). 

3.  Feet -Washing. 

The  symbol  of  humility,  showing  the  equal- 
ity of  believers  in  Christ.     (John  13: 11-7.) 

4.  Woman's  Prayer-Head-Covering. 

The  symbol  to  show  tho  r  '  '^'on  between 
man  and  woman  in  the  Lord.  (1  Cor. 
11:1-16.) 

5.  Salutation  of  the  Holy  Kiss. 

The  symbol  of  love.  (Rom.  16:16;  1  Peter 
5:14). 

6.  Anointing  with  Oil. 

The  symbol  of  grace  in  the  restoration  of 
the  sick.      (Jas.  5:14,  15). 


14  BIBLE  DOCTRINES. 

7.    Marriage. 

The  formula  is  a  symbol  of  the  real  mar- 
riage.    The  ordinance  is  for  the  mainte- 
nance  and  purity  of  the  human   family. 
(Mark  10:2-12). 
The  restrictions  noticed  are  as  follows: 

1.  Not  to  conform  to  the  world.     (Rom.  12:2). 

2.  Not  to  take  the  life  of  our  fellow-men,  or  to  use 

carnal  weapons  for  defense.     (Mark  10:19: 
Matt.  5:44;  Eph.  6:11-17;  2  Cor.  10:4). 

3.  Not  to  swear  oaths.     (Matt.  5:33-37;  Jas.  5:12). 

4.  Not  to  hold  membership  in    secret  societies. 

(John  18:20;  Matt.  5:15,  16;  2  Cor.  6:16.) 

5.  Not  to  go  to  law.     (Matt.  5:40;  1  Cor.  6:1-8). 
Concerning  these  ordinances  and  restrictions, 

we  can  voice  the  sentiments  of  the  evangelist  John 
when  he  says,  "His  commandments  are  not  griev- 
ous. "  Their  use  may  be  brought  out  by 
A  Few  Illustrations. 

1.  A  mother  holds  up  a  bottle  before  her  chil- 
dren and  says,  *  'Children,  I  want  to  call  your  at- 
tention to  what  there  is  in  this  bottle.  We  are  told 
that  it  has  an  agreeable  taste,  but  it  is  poison. 
Now  don't  you  touch  this  bottle.  If  you  do  you 
may  all  be  poisoned  from  its  effects."  If  those 
children  are  wise,  they  will  feel  grateful  to  their 
mother  for  this  wholesome  advice.  Had  it  not  been 
for  this  advice,  they  might  have  been  poisoned. 
As  it  is,  they  know  how  to  be  careful. 

We  proceed  to  draw  the  comparison.  There 
are  many  things  in  this  world  which,  if  indulged  in, 
would  be  poisonous  to  the  soul.  God  has  graciously 


INTRODUCTION.  15 

warned  us  against  these  things  in  His  word.  In- 
stead of  feeling  that  our  liberties  are  taken  away 
from  us,  or  finding  fault  with  a  church  that  insists 
on  heeding  these  restrictions,  let  us  gratefully  ac- 
cept them,  and  praise  God  for  having  shown  us 
how  to  keep  away  from  the  paths  of  sin. 

2.  A  man  owns  a  tract  of  land  which  he  wishes 
to  pasture.  He  builds  a  fence  around  it  to  keep 
his  stock  on  the  place.  The  stock  does  not  live 
from  the  fence,  but  from  the  pasture;  yet  the  fence 
is  just  as  necessary  as  the  pasture;  for,  were  it  not 
for  the  fence,  the  stock  might  stray  away.  These 
ordinances  and  restrictions  serve  as  a  fence  to  keep 
us  on  the  green  pasture  of  God's  eternal  word. 
They  are  not  essential  to  salvation,  yet  they  are  a 
necessary  part  of  the  Lord's  Gospel,  and  must  be 
faithfully  observed.  God,  in  all  His  ways,  has 
shown  His  superior  wisdom.  Let  us  reverently 
heed  His  teachings 


CHAPTER  I.— THE  CTREATION. 


"In  the  bej^'hininj''  God  created  the  heavea 
and  the  earth.''     Gen.  1: 1. 

"In  the  beginning'  was  the  Word,  and  the 
Word  was  with  God,  and  the  Word  was  God. 

The  same  was  in  the  beginning"  with  God. 

All  things  were  made  by  him,  and  without 
him  was  not  anything  made  that  was  made. 

In  him  was  life,  and  the  life  was  the  light  of 
men."    Jno.  1: 1-4. 

IN   THE   BEGINNING. 

Here,  in  simple  language,  is  recorded  the  storv 
of  the  Creation.  W^hile  men  have  written  volumes 
and  failed,  God,  through  His  servants,  has  written 
a  few  words  and  given  us  the  whole  story.  While 
men  have  taxed  their  brains,  and  given  profuse  and 
elaborate  explanations  as  to  what  constitutes  God, 
the  insx)ired  writer  gives  us  an  idea  of  His  charac- 
ter in  one  simple  sentence,  "In  the  beginning  was 
the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God. " 

"In  the  beginning. "  Who  can  comprehend  the 
expression!  Withdraw  yourself  from  the  things 
of  time  and  sense,  and  go  back  to  the  beginning. 
Imagine,  if  you  can,  the  great,  empty  void,  in 
wliich  was  to  spring  forth  into  exist^^nce  this  glori- 
ous Universe  of  ours,  nor  time,  nor  space,  nor  mat- 
ter, nor  laws  of  Nature — nothing — absolutely  noth- 


THE  CTIEATION.  17 

ing — not  even  the  mass  of  floating  chaos,  which 
has  given  rise  to  so  much  speculation — nothing  but 
God  and  His  Eternal  Word  to  call  into  existence  the 
things  now  visiDie  and  invisible  to  the  human 
eye.     Here  was  the  beginning. 

GLORY  OF   THE   CREATION. 

It  pleased  God,  in  His  own  wisdom,  to  call  forth 
matter,  out  of  which  all  things  were  formed.  So 
admirable  was  His  w^ork,  that  men  have  not  ceased 
to  adore  Him  and  sing  His  praises. 

More  than  thirty-four  centuries  ago,  David  in 
an  exulting  mood  sang,  "The  heavens  declare  the 
glory  of  God,  and  the  firmament  sheweth  his  hand- 
iwork." What  man  who  has  noticed  the  starry 
heavens,  and  watched  the  movements  of  the  heav- 
enly bodies,  and  who  has  the  least  worship  in  his 
soul,  can  fail  to  voice  the  sentiments  thus  ex- 
pressed. Astronomers  have  gazed  for  hours, 
through  their  mighty  telescopes,  and  watched  with 
ra^Dturous  delight  the  majestic  movements  of  the 
heavenly  bodies,  as  they  were  sweeping  along  in 
their  orbits  through  the  immeasurable  regions  of 
space.  As  the  beauties  of  the  starry  heavens  are 
open  to  the  view  of  all  mankind,  let  all  the  children 
of  men  unite  with  the  psalmist  in  singing,  "The 
heavens  declare  the  glory  of  God. " 

CREATION    OF    LIGHT,    THE  EARTH,   PLANETS,   VEG- 
ETATION,   AND   LOWER  ANIMALS. 

This  Universe  was  not  created  without  a  pur- 
pose. God  said,  "  Let  there  be  light, "  and  there 
was  light.     The  light  was  divided  from  the  dark- 


18  BIBLE   DOCTRINES. 

ness,  the  firmament  from  the  earth,  the  dry  land 
from  the  waters.  God  continued  to  prepare  this 
earth  for  the  habitation  of  man.  The  earth  brought 
forth  grass  and  herbs  yielding  seed.  Trees,  fishes, 
fowls  of  the  air,  beasts  of  the  field,  and  all  manner 
of  creeping  things  were  called  into  existence.  The 
sun,  moon,  and  stars  were  formed  to  give  us  light. 

MAN. 

Now  comes  the  crowning  work  of  God's  crea- 
tion. He  had  made  many  wonderful  things,  but 
He  had  not  yet  created  anything  that  resembled 
Him  in  any  way,  that  could  worship  Him  intelli- 
gently, or  that  was  worthy  to  live  with  Him  through 
eternity.  After  all  things  were  ready,  He  said, 
**Let  us  make  man  in  our  own  image,  after  our 
likeness,  and  let  him  have  dominion  over  the  fish 
of  the  sea,  the  fowls  of  the  air,  and  over  the  cat- 
tle, and  over  all  the  earth,  and  every  creeping  thing 
that  creepeth  on  the  earth. " 

Man  is  a  compound  being.  He  has  many  qual- 
ities in  common  with  the  lower  animals,  while  in 
spirit,  he  has  the  image  of  his  Maker.  His  phys- 
ical structure  is  similar  to  that  of  the  lower  ani- 
mals, and,  like  them,  he  is  subject  to  pain,  sickness, 
and  death.  When  his  animal  passions  have  full 
sway,  he  sinks  to  a  level  with  the  lowest  brutes. 
But  while  he  resembles  the  lower  animals  in  physi- 
cal structure  and  carnal  passions,  he  is  also  endowed 
with  a  mind  that  enables  him  to  rule  the  world.  A 
mind  that  has  the  power,  in  one  single  moment,  oi 
penetrating  the  starry  heavens,  the  next,  sinking 
deep  down  into  the  bowels  of  mother  earth;  at  one 


THE  CREATION.  19 

moment,  interesting  itself  with  the  groveling  things 
of  time  and  sense;  the  next,  casting  itself  heaven- 
ward and  communing  with  our  Maker.  With  all, 
he  is  the  possessor  of  a  soul  that  refuses  to  go  down 
into  the  dust  with  the  tenement  of  clay  that  has 
provided  for  it  a  temporary  home;  but,  at  the.  point 
of  dissolution,  takes  its  flight  to  the  great  God  from 
whom  it  came. 

Again,  let  us  join  with  the  psalmist  in  sending 
this  confession  to  the  throne  of  God:  "I  will 
praise  thee;  for  I  am  fearfully  and  wonderfully 
made;  marvelous  are  thy  works." 

If  the  glory  of  man  is  transcendent,  his  respon- 
sibility is  wondrously  great.  Man  was  placed  here 
in  dominion  over  all  the  earth.  As  God's  steward, 
he  is  to  use  his  stewardship  to  the  glory  of  his 
Maker.  Increase  of  power  in  this  life  means  an  in- 
crease of  responsibility.  Should  man  shirk  his 
duty — should  he,  instead  of  using  his  powers  and 
his  possessions  to  glorify  his  Maker,  selfishly  use 
them  to  gratify  his  own  carnal  desires — the  teach- 
ing of  the  word  is  that  he  will  be  forever  banished 
from  the  presence  of  God. 

THE   END    OF   CREATION. 

Thus  was  man  created  in  the  image  of  his  Ma- 
ker. ' '  Thus  the  heavens  and  the  earth  were  fin- 
ished, and  all  the  host  of  them.  God  saw  every- 
thing that  he  had  made,  and  behold  it  was  very 
good. "  The  earth  had  been  prepared  for  the  habi- 
tation of  man.  Our  first  parents  were  placed  in 
the  Garden  of  Eden,  where  all  necessary  provisions 
were  made  for  their  comfort,  and  where  they  had 


20  BIBLE  DOCTRINES. 

the  blessed  privilege  of  enjoying  the  companion- 
ship of  God.  It  was  here  in  this  earthly,  blissful 
paradise,  that  we  find  them  at  the  beginning  of  the 
second  chapter  of  human  life. 


CHAPTER  11. —THE  FALL  OF  MAN. 


'*By  one    man's    disobedience,    many   were 
made  sinners.     Rom.  5:19. 

MAN   IN   PARADISE. 

If  ever  there  was  a  time  when  human  beings 
had  special  reasons  to  feel  grateful  to  their  Maker, 
it  was  when  our  first  parents  were  enjoying  the 
richness  of  God's  grace  in  the  Garden  of  Eden. 

The  sunshine  of  God's  love  was  resting  upon 
them.     They  were  without  spot  and  without  stain; 
without  sorrow  and  without  pain.     Everything  for 
which  heart  could  wish  was  at  their  disposal.    We 
have  reasons  to  believe  that  beautiful  landscapes, 
picturesque  scenery,  fine,   silvery  streams,   a  pure 
atmosphere,  the  birds  of  Paradise,  and  all  manner  of 
trees  that  were  beautiful  to  behold  and  good  for 
food,  were  there  to  cheer  their  gladdened  hearts 
and   supply  their  natural  wants.     Free  from  the 
plagues  of  life,  there  was  nothing  to  vex  the  soul 
and  make  the  heart  sad.     To  make  their  glory  per- 
fect, the  cheering  presence  of  God  was  with  them. 
A   heaven  on  earth!     How  unbounded  must  have 
been  their  joy! 

THE   DECEPTION. 

Among  the  trees  of  the  garden  was  the  Tree  of 
Life,  the  fruit  of  which  was  to  insure  perpetual 
life  (Gen.  3:22);  and  the  Tree  of  the  Knowledge  of 


22  BIBLE  DOCTRINES. 

Good  and  Evil,  of  which  it  was  said,  ''In  the  day 
that  thou  eatest  thereof,  thou  shalt  surely  die." 
They  might  eat  of  the  fruit  of  all  the  other  kinds 
of  trees;  but  the  fruit  of  this  tree  was  to  remain 
untouched.  Things  moved  well  for  a  time.  But 
one  day  the  serpent  approached  Eve  and  said, 
' '  Yea,  hath  God  said,  ye  shall  not  eat  of  every  tree 
of  the  garden?  "  Eve  replied,  "We  may  eat  of  the 
fruit  of  the  trees  of  the  garden.  But  of  the  fruit 
of  the  tree  which  is  in  the  midst  of  the  garden, 
God  hath  said.  Ye  shall  not  eat  of  it,  neither  shall 
ye  touch  it,  lest  ye  die. "  A  conversation  was  all 
the  serpent  wanted.  He  had  made  a  start.  He  saw 
that  Eve  was  inclined  to  listen  to  his  story,  and  he 
proceeded  with  his  work  of  deception.  Eve  had 
made  a  mistake;  she  was  soon  to  commit  a  trans- 
gression. Her  mistake  was  to  listen  to  his  story; 
her  transgression  was  to  believe  him.  God's  word 
is  yea  and  amen  forever,  and  we  should  never  lis- 
ten to  the  idea  that  there  is  a  possibility  of  His  be- 
ing mistaken  in  anything.  That  would  throw  away 
the  idea  that  He  is  infallible.  Here  is  where  the 
free-thinkers  make  their  mistake.  To  be  a  free- 
thinker one  must  admit  that  God's  word  may  be 
untrue,  and  the  evidence  of  the  Bible  must  be 
brought  down  on  a  level  with  that  of  any  other 
book. 

Eve  took  the  free-thinker's  stand,  and  brought 
condemnation  upon  herself  and  the  human  race. 
Many  persons  of  to-day,  imagining  themselves  "lib- 
eral, "  allow  themselves  to  be  drawn  away  from  the 
truth  of  God's  word  bv  listeninor  to  the  wooings  ol 


THE  FALL  OF  MAN.  23 

false  doctrine.  We  should  never  allow  our  ' '  liber- 
ality" to  compromise  the  truth  of  God's  words. 

Notice  the  subtlety  with  which  tlie  serpent  be- 
guiled Eve.  He  told  her  a  large  amount  of  truth, 
mixed  with  just  a  little  falsehood.  But  this  little 
falsehood  disconnected  the  whole  story,  and  put 
the  stamp  of  deception  upon  every  word  he  said. 
In  fact,  the  serpent's  truthful  sayings,  seasoned 
with  a  little  untruth,  led  the  woman  to  do  exactly 
the  opposite  of  what  God  wanted  her  to  do. 

He  said,  "Ye  shall  not  surely  die."  Just  the 
little  word  "  not, "  that  is  all.  Besides,  it  is  true 
that  they  were  not  to  die  an  immediate  physical 
death.  ' '  For  God  doth  know  that  in  the  day  that 
ye  eat  thereof,  your  eyes  shall  be  opened,  and  ye 
shall  be  as  gods,  knowing  good  and  evil."  Was 
uot  this  true?  Were  not  their  eyes  opened?  Did 
they  not  learn  to  know  good  and  evil?  The  main 
feature  of  his  argument,  however,  he  kept  care- 
fully concealed.  He  did  not  come  for  the  purpose  of 
enlightening  Eve,  but  to  induce  her  to  violate  the 
commands  of  God.  He  used  the  truth  to  pervert 
the  truth.  He  came  as  an  angel  of  light,  and 
brought  the  miseries  of  sin  upon  the  human  fam- 

iiy. 

The  remaining  part  of  the  story  is  soon  told. 
Eve  was  deceived,  and  partook  of  the  forbidden 
fruit.  She  gave  to  Adam  and  he  did  eat.  Their 
eyes  were  opened,  just  as  the  serpent  had  said  they 
would  be.  But — may  God  have  mercy  on  their 
souls — they  were  opened  to  the  appalling  fact  that 
now  they  must  be  driven  from  the  face  of  God,  and 


24  BIBLE   DOCTRINES. 

suffer  the  pangs  and  heartaches  of  a  sinful  life! 
They  had  fallen  from  their  lofty  station.  From 
pure  and  spotless  lambs  in  the  Paradise  of  God, 
they  had  become  pilgrims  and  strangers  in  an  un- 
friendly and  sin-cursed  world.  Now,  lest  they 
**  partake  of  the  Tree  of  Life,  and  live  forever, '' 
they  were  driven  from  the  Garden  of  Eden,  to  till 
the  ground  from  which  they  had  been  formed. 

THE   TREE   OF  LIFE. 

Thus  did  Adam  and  Eve  die  a  spiritual  death. 
At  the  same  time  physical  death  set  in.  They  lost 
their  sinless  character,  and,  being  driven  from  the 
Tree  of  Life,  they  could  not  live  forever  in  their 
fallen  condition.  God  be  praised  that  this  is  so;  for 
an  immortal  life  in  our  present  condition  would 
mean  an  immortality  of  sinfulness.  So  God  gra- 
ciously permitted  man's  corruptible  being  to  go 
back  to  the  dust  whence  it  came.  To  save  our  souls 
from  eternal  death,  He  planted  a  new  Tree  of  Life 
— Christ — to  which  the  faithful  have  access.  (Rev. 
2:17;  22:2,  14). 

Our  souls  being  immortal,  they  may  be  quick- 
ened with  spiritual  life  by  partaking  of  this  Tree  of 
Life,  and  as  God  gives  us  celestial  bodies,  we  shall 
reign  with  Him  through  all  eternity. 

CONDITION   OF  FALLEN   MAN. 

When  man  fell,  the  human  race  became  cor- 
rupted. Without  entering  into  a  discussion  of  such 
questions  as  '  *  fatalism, "  ' '  natural  depravity, "  etc. , 
etc. ,  we  know  that  Christ  is  the  only  perfect  being 
that  ever  bore  the  human  form;  that  all  humanity 


THE  FALL  OF  MAN.  25 

is  lost  in  sin  and  iniquity,  and  now  can  be  redeemed, 
saved  by  the  blood  of  our  Lord  Jesus  Christ.  Know- 
ing tlis,  our  hearts  go  out  to  God  in  solemn  praises 
and  lasting  gratitude  for  having  sent  His  only  be- 
gotten Son  to  redeem  us  from  the  curse  of  a  broken 
law 


^^^1^ 


CHAPTER  in.— SIN. 


"Whatsoever  is  not  of  faith  is  sin,"  Rom. 
U:  23. 

"Wherefore,  as  by  one  man  sin  entered  into 
the  world,  and  death  by  sin;  and  so  death 
passed  upon  all  men,  for  that  all  have  sin- 
ned.''   Rom.  5:  12. 

ALL   HAVE   SINNED. 

"Sin  is  any  thought,  word,  desire,  action,  or 
omission  of  action,  contrary  to  the  law  of  God,  or 
defective  when  compared  with  it. " 

Sin  entered  into  the  world  in  consequence  of  the 
evil  designs  of  Satan,  and  the  transgression  of  our 
first  parents  (Rom.  5:12),  and  the  consequent  de- 
pravity has  been  transmitted  from  generation  to 
generation  ever  since.  Hence,  it  is  not  surprising 
that  when  persons  who  are  properly  taught  come 
to  years  of  accountability,  they  find  themselves  lost. 
* '  All  have  sinned  and  come  short  of  the  glory  of 
God."     Rom.  3:23. 

NECESSITY   OF  REGENERATION. 

"Ye  must  be  born  again"  (Jno.  3:7)  shows  re- 
generation to  be  absolutely  necessary  to  a  divine 
life.  The  Scriptures  teach  that  persons  are  '  'born 
of  God"  and  therefore  become  "sons  of  God,"  and 
"partakers  of  the  divine  nature"  which  gave  them 
birth.  There  can  be  no  other  process  of  regener- 
ation. 


SIN.  27 

Some  teach  that  as  obedient  children  come  to 
the  years  of  accountability  they  need  no  new  birth. 
This  is  certainly  unscriptnral.  In  their  innocent 
state  they  are  under  the  blood  of  Christ  and  are 
not  held  responsible  for  their  wrongs.  But  when 
the  ability  of  the  child  is  sufBcient  it  is  convicted 
by  the  Spirit  of  God  and  led  to  see  its  corrupt  na- 
ture. It  will  thus  be  in  an  unsaved  condition  if  it 
does  not  now  embrace  repentance  and  receive  the 
new  birth.  If  the  child  refuses  this  first  call  its 
wrongs  become  imputed  sins.  From  this  time  on 
until  it  does  truly  repent  it  is  in  a  lost  condition. 
God  does  not  intend  that  anyone  should  be  in  an 
unsaved  condition- at  any  time  in  life,  hence  JJhe 
necessity  of  being  regenerated  as  soon  as  the  child 
is  so  prompted  by  the  Spirit  of  God.  Anyone, 
whether  old  or  young,  capable  of  having  godly 
sorrow  needs  a  new  birth.  ' '  If  any  man  be  in  Christ, 
he  is  a  new  creature:  old  things  are  passed  away; 
behold,  all  things  are  become  new."     2  Cor.  5:17. 

An  aged  Spaniard  once  sought  in  vain  for  a  per- 
petual fountain  of  youth  into  which  he  might  dip 
himself  and  become  young  again.  The  slightest 
application  of  the  rejuvenating  blood  of  Jesus  will 
cleanse  the  soul  from  every  stain,  make  one  a  new- 
born heir  of  heaven,  and  stamp  upon  his  soul  the 
beauty  and  blessedness  of  eternal  youth. 

ALLUREMENTS   OF   SIN. 

Strange  as  it  may  seem,  sin  attracts  the  natural 
man  much  more  than  righteousness  does.  A  little 
investigation  will  reveal  the  secret  of  this.  Every- 
thing has  a  tendency   to  run  down  hill,  or  to  drift 


28  BIBLE   DOCTRINES. 

with  the  tide.  To  this,  man  is  no  exception.  To 
stem  the  tide,  or  ascend  the  hill,  requires  courage 
and  exertion.  To  resist  the  encroachments  of  sin 
means  self-denial.  It  means  effort  on  our  part. 
Reason  would  have  dictated  to  our  first  parents  that 
it  is  much  better  to  listen  to  the  voice  of  God  than 
to  yield  to  the  deceptive  allurement  of  the  serpent; 
but  that  would  have  called  for  a  resistance  against 
his  persistent  persuasions.  Their  present  enjoy- 
ment dictated  the  course  they  took;  the  results 
of  their  course  was  another  question.  Reason 
would  dictate  to  all  men  that  it  is  best  to  obey  God 
in  all  things;  but  that  means  a  conflict  with  self, 
with  the  world,  and  with  the  detail.  The  tendency 
therefore  is  for  man  to  relax  his  efforts  and  allow 
matters  to  drift.  The  gay,  giddy,  gaudy,  glitter- 
ing, glistening  hallucinations  of  this  world  allure 
him  into  the  paths  of  sin,  and  deeper  and  deeper 
are  the  fangs  of  the  destroyer  of  the  soul  fastened 
upon  his  character.  He  loses  sight  of  the  ulti- 
mate results,  and  thinks  only  of  present  pleasure. 

To  illustrate  farther:  A  farmer  finds  himself  in 
possession  of  a  valuable  farm.  There  are  two 
courses,  either  of  which  he  may  pursue.  He  may 
apply  himself  vigorously  to  the  -  cultivation  of  his 
farm,  or  he  may  sit  down  and  live  at  ease.  The 
latter  course  is  the  more  congenial  to  his  nature, 
yet  no  one  doubts  that  the  former  would  be  much  the 
wiser  and  the  more  profitable  course.  It  is  so  in 
all  cases  where  righteousness  and  sin  are  con- 
trasted. No  one  doubts  that  a  righteous  life  is 
much  more  satisfactory  and  profitable  than  a  life  of 


SIN.  29 

sin;  but  the  fact  that  sin  is  so  congenial  to  the  nat- 
ural man,  leads  the  great  majority  down  the 
stream.  While  Christians  are  invigorated  by  the 
pure  air  of  God's  free  grace,  and  by  the  exercise  of 
noble  faculties;  while  they  are  buoyed  up  by  hopes 
of  a  bountiful  harvest,  and  the  fact  that  they  are 
engaged  in  a  noble  -work,  sinners  recognize  these 
advantages,  but  prefer  to  follow  the  leadings  of 
their  sinful  lusts.  It  is  easier  for  them  to  float 
down  stream  than  to  go  against  the  current.  The 
allurements  of  sin  are  such  that  man  will  invari- 
ably follow  them,  unless  a  higher  sense  of  duty 
calls  him  to  action.  Easy-going  church  members 
are  identical  with  easy-going  sinners.  They  travel 
the  same  road. 

RESULTS   OP   SIN. 

1.     Destroys  the  Nobilitij  of  3Ian. 

As  righteousness  calls  for  the  exercise  of  man's 
noblest  faculties,  so  sin  calls  out  the  most  depraved 
features  of  his  nature.  No  man  can  indulge  in  sins 
without  becoming  vitiated  by  them.  As  those  who 
accept  the  Gospel  are  transformed  into  the  image 
of  Ohrist,  and  in  their  outer  life  become  more  and 
more  like  their  Maker,  so  sinners  become  more  and 
more  like  their  master — the  devil.  The  man  who  at 
first  indulges  in  what  are  called  "innocent  games," 
in  course  of  time  becomes  a  confirmed  gambler. 
So  with  other  sinful  things.  Sin  indulged  in  for  a 
time  becomes  "tame"  unless  indulged  in  to  greater 
excess.  There  is  about  sin  a  progression  that 
brings  its  victims  nearer  and  nearer  the  lower  re- 


30  BIBLE  DOCTRINES. 

gions.  Seldom  can  one  long  be  vitiated  by  sin  with- 
out losing  respect  for  self,  respect  for  God,  re- 
spect for  all  that  is  good  and  pure. 

2.     Leads  to  Eternal  Punishment. 

The  Bible  says,  **  The  wicked  shall  be  turned 
into  hell,  and  all  the  nations  that  forget  God." 
(Ps.  9:17). 

There  is  a  tendency  among  some  of  our  modern 
theologians  to  take  away  some  of  the  horrors  from 
the  doom  of  the  lost.  It  would  almost  seem  as  though 
there  are  two  hells:  (1)  the  one  of  which  Christ 
spoke  (Matt.  25:41);  (2)  the  high-toned  hell  pictured 
to  us  by  our  modern  theologians.  It  is  not  our  desire 
to  dwell  on  the  dark  side  of  things;  but  we  cannot 
afford  to  close  our  eyes  to  facts,  neither  are  we 
justifiable  in  smoothing  them  over  because  they 
happen  to  be  unpalatable  to  the  tastes  of  those  who 
are  trying  to  gratify  ''itching  ears."  The  Bible 
commands  us  to  *'cry  aloud  and  spare  not."  If, 
then,  there  are  certain  facts  which  stand  against 
the  great  majority  of  mankind,  we  would  consider 
ourselves  guilty  of  the  blood  of  the  unsaved  if  we 
fail  to  warn  them  of  their  dangers.  That  the  eternal 
abode  of  the  lost  is  a  place  of  most  excruciating 
torture,  is  evident  from  the  following  scriptures: 

"And  shall  cast  them  into  a  furnace  of  fire;  there 
shall  be  wailing  and  gnashing  of  teeth. "  Matt. 
13:42. 

*  'And  these  shall  go  away  into  everlasting  pun- 
ishment."    Matt.  25:46. 


SIN.  31 

* '  Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels. "  Matt. 
25:41. 

' '  Where  their  worm  dieth  not,  and  the  fire  is  not 
quenched."  Mark  9:48.  Other  quotations  might 
be  given  in  abundance. 

It  is  a  terrible  thing  to  contemplate  the  eternal 
agonies  of  the  lost;  but  it  is  simply  the  logical  end 
of  a  sinful  life.  As  heaven,  with  all  its  beauty  and 
bliss  and  holiness,  is  the  fitting  end  of  a  righteous, 
holy  life;  so  hell,  with  all  its  horrors,  is  a  fitting 
end  of  the  career  of  the  wicked. 

The  righteous  man  starts  on  his  journey  heaven- 
ward. He  is  fed  by  the  spiritual  manna  from 
above,  feasting  upon  the  eternal  word  of  God, 
growing  in  grace  and  a  knowledge  of  the  truth,  as- 
cending higher  and  higher  still  in  the  realm  of 
spirituality,  until  finally,  when  the  fetters  of  his 
imperfect  tenement  of  clay  are  removed  by  the 
death  of  the  physical  body,  his  soul  springs  into 
the  beauty  and  perfection  of  heavenly  splendor  in 
a  world  of  eternal  joy.  Likewise,  as  the  sinner 
proceeds  in  his  downward  career,  his  soul  becomes 
more  and  more  vitiated,  he  is  being  more  and  more 
transformed  into  the  image  of  Satan,  and  when  his 
last  opportunities  have  been  wasted,  his  body  crum- 
bles to  dust,  and  his  soul  goes  down  in  shame 
and  disgrace  and  remorse  to  suffer  the  intensest 
agonies  amid  the  pangs  and  torments  of  an  endless 
hell! 

FEARLESS  TEACHING  NEEDED. 

It  is  true  that  our  hearts  should  feast  upon  the 
beauty  of  holiness  and  the  joys,  both  present  and 


32  BIBLE  DOCTHINES. 

eternal,  of  a  Christian  life,  rather  than  to  be  ter- 
rorized by  constant  thoughts  of  eternal  X3unish- 
ment.  It  is  not  true,  however,  that  this  phase  of 
divine  teaching  should  be  entirely  ignored.  Thous- 
ands of  people  are  being  lulled  to  sleep  by  preach- 
ing that  is  "pleasing  to  ears  jjolite,"  when  they 
ought  to  be  awakened  to  the  solemn  fact  that  in 
their  present  condition  the  promises  of  the  Bible  do 
not  apjDly  to  them  in  the  least.  Somebody  is  re- 
sponsible for  this  neglect  of  teaching  the  whole 
truth.  The  facts  which  have  just  been  stated  are 
as  distinctly  a  part  of  divine  revelation  as  any  other 
part  of  the  Bible.  May  we  stand  up  fearlessly,  and 
teach  the  whole  word,  even  if  part  of  it  is  disa- 
greeable to  the  carnal  mind!  What  a  mighty  work 
could  be  wrought  if  all  Christendom  would  awake 
to  actual  conditions  and  along  with  the  blessed 
promises  of  God  sing  this  warning  to  the  U'«*av3d: 

''Stop,  poor  sinner,  stop  and  think 

Before  you  farther  go: 
Will  you  wait  upon  the  brink 

Of  everlasting  woe? 
"On  the  verge  of  ruin  stop. 

Now  the  friendly  warning-  take — 
Stay  your  footsteps,  ere  you  drop 

Into  the  burning  lake. 
"Though  your  heart  were  made  of  steel, 

Your  forehead  lined  with  brass; 
God  at  length  will  make  you  feel, 

He  will  not  let  you  pass 

^'Sinners  then  in  valawill  call. 
Those  who  now  despise  fiia  grace, 

•Rocks  and  mountains  on  us  fall, 
And  hide  us  from  Th}'^  face.'" 


CHAPTER  IV.— FAITH. 


"Faith  is  the  substance  of  things  hoped  for, 
the  evidence  of  things  not  seen."    Heb.  11: 1. 

"Without  faith  it  is  impossible  to  please 
him."    Heb.  11:6. 

WHAT   FAITH   IS. 

The  first  of  these  quotations  tells  us  what  faith 
is;  the  second  gives  us  an  idea  of  its  importance. 
Many  people  imagine  themselves  the  possessors  of 
a  living  faith  when  in  reality  they  are  deceiving 
themselves.  They  have  faith  in  something;  but 
not  in  the  inspiration  of  the  Bible,  or  the  gospel 
plan  of  salvation.  To  illustrate:  A  person  refuses 
to  believe  anything  that  he  can  not  comprehend. 
He  believes  in  God,  for  the  very  existence  of  the 
Universe  proves  the  existence  of  a  Creator. 
He  calls  himself  a  Christian,  for  he  sees  in  the  per- 
sonality of  Jesus  a  man  of  remarkable  genius  and 
intelligence.  He  avows  his  belief  in  the  Bible,  for 
he  imagines  it  the  most  wonderful  of  all  books.  He 
may  belong  to  a  church,  for  he  can  not  fail  to  see 
in  it  an  organization  that  is  a  power  for  good. 

Here  his  religion  ends.  He  believes  the  things 
which  have  just  been  enumerated,  for  his  mind  can 
comprehend  them.  They  present  themselves  with 
such  force  and  logic  that  he  is  at  once  impressed 
with   them  as  truth.     Further  than  this  he  can  not 


BIBLE  DOCTRINES. 

go.  He  rejects  the  story  of  Jonah  because  he  can 
Dot  comprehend  how  a  human  being  could  be  swal- 
lowed and  preserved  alive  three  days  in  the  body 
of  a  fish.  He  rejects  the  story  of  Lazarus;  for,  in 
his  estimation,  it  is  impossible  to  restore  one  to 
life  after  having  been  dead  four  days.  He  doubts 
the  divinity  of  Christ  and  the  fact  of  direct  revela- 
tion of  God  to  man;  because  he  can  not  compre- 
hend the  natural  laws  by  which  the  truth  of  these 
propositions  can  be  demonstrated. 

Is  this  man  possessed  with  Christian  faith?  Not 
if  the  Bible  is  true;  for  faith,  we  are  told,  is  ''the 
evidence  of  things  not  seen. "  This  man  refuses  to 
believe  anything  which  his  natural  senses  can  not 
grasp;  therefore,  "the  evidence  of  things  not  seen' 
is  entirely  cast  aside.  Here  is  the  fatal  error  of  our 
modern  "higher  criticism."  Among  our  "higher 
critics"  the  element  of  faith  is  ignored,  and  their 
theology  reduced  to  a  system  of  rationalism,  and 
that  based  upon  and  judged  by  imperfect  man. 

There  is  a  kind  of  faith  which  believes  in  the  ex- 
istence of  God,  accepts  the  historical  statements  of 
the  Bible  as  truth,  confesses  that  Christ  was  born 
into  the  world,  died,  rose  again,  and  ascended  into 
heaven,  and  yet  is  far  from  being  a  genuine,  saving 
faith.  Every  one  needs  such  a  historical  faith  to 
begin  with.  It  is  a  step  in  the  right  direction  to 
believe  the  facts  of  the  Bible  without  being  able  to 
reason  them  out  according  to  human  understand- 
ing. Many  have  taken  this  step,  then  trusted  in 
their  own  good  works  and  their  self-righteousness, 
deceiving  themselves  with  the  idea  that  their  faith 


FAITH.  35 

is  sufficient  because  that  which  they  have  is  true  as 
far  as  facts  are  concerned.  A  historical  faith, 
though  true,  is  not  saving  faith.  This  is  the  kind 
of  faith  in  which  such  vast  numbers  of  persons 
trust  while  they  are  standing  out  of  covenant 
relation  with  Christ,  and  are  not  even  professing 
to  keep  His  commandments.  This  is  not  the  kind 
of  '  'faith  that  worketh  by  love. " 

True  evangelical  faith  consists  in  taking  the 
word  of  God  as  it  stands,  and  accepting  it  as  a 
whole.  We  know  that  a  thing  is  true,  because  it  is 
in  the  Bible.  We  may  not  be  able  to  comprehend 
all  things;  but  our  theology  is  made  perfect  in 
faith,  in  that  it  gives  us  '  'the  evidence  of  things  not 
seen, "  and  makes  us  perfect  in  Christ  Jesus. 

A  LESSON  FROM   CHILDHOOD. 

A  little  child  receives  instruction  from  its  par- 
ent. Its  mind  cannot  comprehend  why  the  instruc- 
tion is  given,  or  what  is  to  be  gained  therefrom; 
but  it  believes  and  obeys  it  all,  for  it  was  father  or- 
mother  that  gave  the  instruction,  and,  in  its  esti- 
mation, whatever  they  say  is  all  right. 

We  sustain  the  same  relation  toward  our  heav- 
enly Parent.  Our  feeble  minds  are  not  always 
able  to  comprehend  all  the  instructions  found  in 
His  Holy  Book,  but  if  we  have  the  same  faith  in 
Him  that  a  little  child  has  in  its  natural  parent,  we 
know  that  in  all  things  He  is  infallible,  and  that  He 
has  ordered  all  things  for  the  best. 

As  a  child  loses  fulth  in  its  parent,  only  when 
it  sees  unmistakable  evidence,  on  the  part  of  the 
parent,    of  wrong-doing,  so  we  lose  faith   in  our 


36  BIBLE   DOCTRINES. 

heavenly  Parent,  only  when  we  doubt  His  inlulli- 
bility.  To  deny  that  all  of  God's  word  is  truth, 
whether  we  can  see  through  it  or  not,  is  to  deny 
God  himself. 

THE  SECRET  OF  PERFECT  FAITH 

is  to  assign  to  both  God  and  man  their  appropriate 
importance.  Recognizing  the  true  relations  be- 
tween God  and  man,  our  faith  can  not  fail  to  be  un- 
bounded. 

It  requires  little  argument  to  prove  that  man,  com- 
pared with  God,  is  very  small.  How  often  do  we  find 
ourselves  firmly  set  in  certain  opinions,  only  to  find 
that  we  were  mistaken.  Where  is  the  man  who 
has  given  all  his  time  to  one  single  branch  of  learn- 
ing; has  made  it  a  lifetime  study,  and  who,  at  the 
close  of  his  career,  has  not  admitted  that  he  made  but 
the  barest  beginning  in  his  chosen  field  of  thought? 
The  wisest  men  that  this  world  has  ever  produced 
have  uniformly  acknowledged  that  their  knowledge 
is  insignificant  when  compared  with  what  there  is 
to  be  learned.  When  we  reflect  upon  how  much 
there  is  in  God's  creation  which  human  intelligence 
can  never  hope  to  fathom,  and  add  to  this  the  fact 
that  we  know  absolutely  nothing  of  the  habitations 
of  the  holy  angels  save  what  God  has  chosen  to  re- 
veal, we  can  understand  why  it  was  that  the  wisest 
of  all  human  bemgs  passedhis  judgment  upon  hu- 
man efforts  by  saying,    "All  is  vanity." 

Contrast  with  this  limited  sphere  in  which  man 
moves,  the  infinite  wisdom,  and  power,  and  domin- 
ion of  God  I  Behold  Him  as  He  calls  all  matter  into 
existence!     Hear  Him  as  He  speaks  those  simple 


FAITH.  37 

but  sublime  words,  ''Let  there  be  light! "  See  Him 
as  He  sits  upon  His  throne  in  the  heavens  guiding 
the  destiny  of  a  boundless  universe,  His  all-pene- 
trating eye  witnessing  the  innermost  thoughts  and 
intents  of  every  human  heart !  How  vain  it  is  for  hu- 
man beings,  though  intellectual  giants  compared 
with  their  fellow-creatures,  to  swell  with  pride  and 
boast  of  their  greatness,  merely  because,  by  the  grace 
of  God,  they  have  been  permitted  to  look  upon  a  little 
more  of  God's  creation  than  other  persons  have! 
How  foolish  it  is  for  them  to  set  up  their  feeble  in- 
telligences and  by  them  judge  the  universe.  Who, 
in  the  light  of  this  wonderful  contrast,  would  not 
be  willing  to  prostrate  himself  at  the  feet  of  Jesus 
and  reverently  say  "Thy  will  be  done!  " 

Such  is  true  Christian  faith.  In  God  we  have  a 
Being  whom  we  can  trust.  In  all  His  work  He  has 
proved  His  perfect  wisdom,  power,  love,  compas- 
sion, and  all  the  attributes  of  an  infinite  Being. 
Many  of  His  works  are  unknown  to  us,  not  because 
they  are  absurdities,  or  impossibilities,  but  because 
of  our  lack  of  wisdom. 

WILL   BEAR   THE    TEST. 

We  have  nothing  to  fear,  therefore,  in  placing 
ourselves  at  the  foot  of  the  cross,  and  leaving  our 
fate  in  the  hands  of  Him  who  has  promised  never 
to  leave  us,  nor  forsake  us.  No  need  of  doubt.  No 
need  of  worry  for  fear  that  the  truth  of  God's  word 
will  not  bear  the  light  of  scientific  research.  No 
need  of  being  perplexed  because  we  can  not  com- 
prehend in  all  respects  the  ways  of  God.  As  we 
grow  in  grace  and  a  knowledge  of  the  truth,  we 


38  BIBLE   DOCTRINES. 

gradually  enter  into  the  mysteries  of  divine  truth. 
God's  word  and  His  works  harmonize  in  every  re- 
spect. So  infallible  has  He  proven  Himself  to  be, 
that  we  trust  His  word  under  all  circumstances. 
When  His  word  conflicts  with  human  opinion,  we 
know  that  human  opinion  is  wrong. 

A   LIVING  FAITH  ESSENTIAL   TO    CHRISTIAN   LIFE. 

"Without  faith  it  is  impossible  to  please  him.'' 
The  Apostle  here  expressed  a  simple  but  important 
truth.  The  farmer  would  never  plant  a  grain  of 
corn  if  he  had  no  faith  that  there  would  be  a  har- 
vest. His  faith  in  this  particular  may  be  weak;  but 
he  must  have  a  little  faith,  or  he  would  not  move. 
The  merchant  would  never  start  in  business,  were 
it  not  for  the  hope  of  profit.  In  fact,  no  voluntary 
act  of  any  kind  would  ever  be  performed  without 
faith  in  our  ability  to  perform  it. 

This  fact  is  as  true  in  religion  as  in  anything 
else.  To  believe  is  the  first  essential.  We  must 
have  a  living  faith  in  a  living  Redeemer,  or  our  pro- 
fession is  vain.  We  must  believe  in  God,  believe 
in  His  word,  and  that  His  word  is  truth.  If  we  fail 
to  believe  this,  we  will  certainly  not  come  to  the 
throne  of  grace.  It  is  not  impossible  for  us  to  join 
the  church  without  faith  in  God;  for  our  faith  in 
the  good-will  of  our  fellow-beings,  or  that  joining 
the  church  would  hide  some  evil  deeds  of  ours,  or 
that  church- fellowship  would  be  a  financial  advant- 
age to  us,  might  be  sufficient  to  induce  us  to  take 
this  step;  but  it  is  faith  in  God  alone  that  brings 
us  to  the  foot  of  the  cross,  and  makes  us  followers 
of  our  Lord  Jesus  Christ. 


FAITH. 


FAITH   AND    WORKS. 


A  living  faith  will  not  only  bring  from  us  a  lip- 
jn-ofession,  but  also  a  heart-confession.  We  are 
always  drawn  toward  the  object  in  which  we 
have  fa'ith.  Thus  when  a  person  has  faith  in 
the  power  of  the  world  to  furnish  real  profit 
and  enjoyment,  he  invariably  becomes  worldly 
minded.  No  matter  what  form  his  worldliness  may 
assume — avarice,  pride,  giddiness,  profanity,  love 
of  display — the  form  denotes  the  phase  of  world- 
liness in  which  he  has  faith.  This  accounts  for  the 
fact  that  many  persons  are  zealous  church  workers 
and  at  the  same  time  are  worldly  minded.  They 
have  faith  that  to  belong  to  a  church  entitles  them 
to  some  hope  of  immortal  glory,  and  that,  by  work- 
ing hard  along  certain  lines,  God  will  overlook 
their  inconsistencies;  at  the  same  time  their  faith 
in  worldly  things  draws  them  to  the  world.  The 
result  is  worldly-minded  church  members.  For  the 
same  reason  faith  in  God  brings  about  a  godly  life. 
They  that  have  faith  in  God  delight  in  His  word. 
They  love  to  read  of  His  works.  They  spend  much 
time  in  meditation  and  prayer.  They  are  grieved 
when  they  see  that  God's  will  is  trampled  under 
foot  of  man,  and  are  always  found  fighting  the 
hosts  of  sin.  James  jDroposed  to  show  his  faith  by 
his  works.  Nothing  is  more  natural.  No  man  can 
have  faith  in  God  and  at  the  same  time  lead  a  faith- 
less life.  If  church  members  who  wilfully  violate 
many  of  God's  plain  commands,  and  yet  vehe- 
mently affirm  that  they  are  justified  by  faith,  re- 
gardless of  their  works,   could,  for  a  time,  forget 


40  BIBLE  DOCTRINES. 

that  they  are  seen  of  men,  and  turn  their  atten- 
tions to  the  relations  between  them  and  their  God, 
what  a  wonderful  change  would  be  noticed  in  their 
works!  "Actions  speak  louder  than  words."  After 
all,  our  works  are  an  evidence  of  our  justification; 
not  for  the  works'  sake,  but  because  a  faithful 
heart  is  productive  of  good  works,  while  a  faith- 
less heart  brings  forth  evil  fruit.  A  tree  lives  by 
its  foliage  as  well  as  by  its  sap. 

FAITH  A   MATTER   OF   GROWTH. 

While  it  is  true  that  faith  is  the  first  essential  to 
a  Christian  life,  it  is  equally  true  that  our  faith  be- 
comes strengthened  as  we  grow  in  Christian  exper- 
ience. Peter's  faith  was  stronger  when  he  con- 
fronted the  rulers  than  when  he  trembled  before 
the  maiden  and  said,  "  I  know  Him  not. "  He  had 
now  had  several  remarkable  religious  experiences — 
notably  that  on  the  day  of  Pentecost — which  con- 
firmed him  in  his  earlier  belief.  The  remarkable 
examples  of  faith  left  us  by  Abraham,  Lot,  the 
Apostles,  and  later  reformers,  occurred  after  they 
had  spent  years  in  the  Christian  work,  and  had  be- 
come thoroughly  rooted  and  grounded  in  the  holy 
faith. 

The  lesson  we  draw  from  this  is  a  consolation 
to  younger  Christians.  When,  at  times,  they  are 
on  the  verge  of  giving  up  their  religion  for  want 
of  faith,  they  know  from  the  experience  of  them 
that  are  older  and  have  gone  before  that  with  each 
new  trial  and  each  new  experience  they  become 
stronger  in  the  faith  and  in  Christian  grace.  Thus 
they  stand  at  the  bottom  of  the  ladder  of  faith,  and 


FAITH.  41 

as  each  new  experience  confirms  them  in  the  knowl- 
edge that  they  have  builded  upon  the  Rock,  they 
ascend  the  ladder  round  by  round. 

"  Hope  on,  hope  on,  go  bravely  forth 

Through  trial  and  temptation, 
Directed  by  the  word  of  truth, 

So  full  of  consolation; 
There  is  a  calm  for  every  storm, 

A  joy  for  every  sorrow, 
A  nig-ht  from  which  the  soul  shall  wake 

To  hail  an  endless  morrow." 


CHAPTER  v.— REPENTANCE. 


"And  the  times  of  this  ignorance  God  winked 
at,  but  now  cominandeth  all  men  everywhere 
to  repent."     Acts  17:80. 

WHAT   REPENTANCE   IS. 

''Repentance  is  the  relinquishment  of  any  prac- 
tice from  the  conviction  that  it  has  offended  God." 
It  is  a  necessary  part  of  the  conversion.  When 
sinners  come  to  God  they  first  hear,  then  believe, 
then  repent.  This,  in  connection  with  the  work  of 
God's  grace  upon  the  heart,  is  called  conversion. 
The  quickening  of  our  souls  with  new  life  when 
conversion  takes  place,  is  called  regeneration. 

NECESSITY   FOR   REPENTANCE. 

The  Bible,  in  many  places,  teaches  the  necessity 
of  repentance.  ' '  Repent :  for  the  kingdom  of  heaven 
is  at  hand  "  was  the  beginning  of  the  preaching  of 
John  the  Baptist  and  of  Christ.  When,  on  the  day 
of  Pentecost,  the  people  were  convicted  by  the 
power  of  God,  and  asked  what  they  should  do,  Pe- 
ter answered  by  telling  them  to  repent.  Christ 
tells  the  Galileans  (Luke  18:3)  that  unless  they  re- 
pent they  shall  perish.  What  else  is  there  for  sin- 
ners to  do  but  to  repent?  They  cannot  be  saved 
in  their  sins,  and  unless  they  repent  of  their  sins 
how  can  they  get  rid  of  them?  Believe,  repent, 
accept  God's  proffered  mercy — this  ismans  part  of 


REPENTANCE.  43 

the  work  that  reconciles  him  to  his  God.  One  sin, 
unrepented  of,  may  shut  us  out  of  the  eternal  king- 
dom. 

SORROW  DOES  NOT  CONSTITUTE  REPENTANCE. 

Sorrow  is  not  repentance,  although  it  may  be  a 
necessary  adjunct  of  it,  and  cannot  be  easily  sepa- 
rated from  it.  The  young  man  that  came  to  Christ 
and  asked  what  good  thing  he  should  do  to  inherit 
eternal  life,  when  commanded  to  sell  what  he  had 
and  give  to  the  poor,  went  away  with  a  sorrowful 
heart;  but  we  have  no  evidence  that  he  ever  re- 
pented. Many  a  sinner  has  wept  bitterly  in  con- 
sequence of  a  deep  conviction  for  sin,  but  absolutely 
refused,  at  the  time,  to  give  his  heart  to  God.  Sor- 
row may  or  may  not  be  an  evidence  of  repentance: 
but  in  itself  it  is  not  repentance.  ' '  Godly  sorrow 
worketh  repentance. " 

SORROW  A   NECESSARY  ADJUNCT  OF  REPENTANCE. 

As  conversion  is  something  more  than  a  mere 
change  of  mind,  so  repentance  is  more  than  a  mere 
ceasing  from  sin.  We  may  cease  from  wrong-doing 
for  policy's  sake.  Confirmed  criminals,  when  in 
danger  of  arrest,  sometimes  cease  from  their  wrong- 
doing for  months  at  a  time;  yet  the  fact  that  their 
minds  are  still  bent  on  crime,  proves  the  absence 
of  repentance.  Persons  who  have  connected  them- 
selves with  the  church,  but  w^hose  desires  run  out 
to  the  world  and  worldly  things,  have  never  truly 
repented,  and  are  therefore  not  converted.  Self- 
satisfied  church  members  who  wilfully  continue 
in  their  sins,    and  bring  a  bundle  of  them  to  their 


44  BIBLE   DOCTRINES. 

God  at  the  close  of  each  day  and  say,  ''Lord,  for- 
give my  sins, "  might  as  well  save  their  breath. 
This  is  not  repentance.  It  is  cold  formality  which 
God  cannot  recognize.  Repentance  implies  more 
than  this. 

WHAT   REPENTANCE   DOES. 

We  cannot  present  the  subject  of  repentance 
any  more  clearly  than  by  relating  an  incident  which 
is  said  to  have  happened  in  one  of  our  western 
cities  a  number  of  years  ago.  Two  brothers  had 
fallen  into  the  disreputable  habit  of  taking  strong 
drink.  One  night,  during  one  of  their  drunken  ca- 
rousals, one  of  the  brothers  fired  a  load  of  buck- 
shot into  the  other  one  and  killed  him.  No  sooner 
had  it  dawned  upon  him  that  he  had  committed  a 
heinous  crime,  than  his  drunken  spell  left  him,  and 
he  was  filled  with  the  wildest  grief.  He  would 
have  given  ten  thousand  worlds,  were  tliey  his  to 
give,  to  restore  life  to  his  brother  and  blot  out  the 
crime.  But  the  deed  was  done,  and  neither  cries 
nor  lamentations  nor  good  resolutions  nor  anything 
that  he  could  do  could  change  it.  So  he  contented 
himself  in  doing  what  he  could  under  the  circum- 
stances. He  gave  his  brother  a  decent  burial,  and 
deeply  mourned  his  untimely  and  tragic  death.  He 
left  off  his  evil  ways,  and  became  an  earnest  Chris- 
tian. 

This  was  true  repentance.  The  knowledge  that 
he  had  committed  a  grievous  crime,  brought  sor- 
row to  his  heart.  He  was  deeply  convicted  for  his 
sins,  and  changed  his  course  of  life. 


REPENTANCE.  45 

Our  sins  are  not  all  of  this  nature,  but  the  work 
of  repentance  is  the  same.  It  carries  with  it  a  sor- 
rowful heart,  a  burdened  soul,  an  anxious  spirit,  a 
desire  to  rectify  the  wrongs  we  have  committed, 
and  a  determination  to  leave  off  our  evil  ways. 

A  sinner  is  brought  to  a  point  where  he  realizes 
that  he  is  lost.  He  sees  the  goodness  and  love  of 
God,  and  realizes  how  ungrateful  and  shameful  his 
own  life  has  been.  Whether  his  sins  have  been 
profanity,  filthy  habits,  stealing,  pride,  dishonesty, 
drunkenness,  licentiousness,  murder,  or  any  other 
crime,  he  sees  that  he  is  guilty  before  God.  His 
soul  is  filled  with  remorse.  He '  begs  for  mercy. 
He  leaves  off  his  evil  w^ays.  He  seeks  for  light. 
Finding  it,  he  does  the  best  he  can.  This  is  repent- 
ance, pure  and  simple.  Repentance  is  not  conver- 
sion, but  it  is  so  closely  allied  with  it,  that  conver- 
sion follows  as  a  result.  "The  goodness  of  God 
leadeth  to  repentance. " 

What  more  does  repentance  do?  No  person  has 
ever  sincerely  repented  without  making  his  wrongs 
right  as  far  as  possible.  If,  before,  he  tried  to 
keep  sinners  away  from  the  fold  of  Christ,  he  now 
tries  to  undo  his  mischief  by  urging  them  to  give 
up  their  sinful  ways.  In  whatever  way  he  has 
sinned  against  God,  he  comes  in  deep  contri- 
tion before  Him,  and  implores  forgiveness.  If 
in  any  way  he  has  wronged  his  fellow-man,  he  will 
make  it  right  if  it  lies  within  his  power  to  do  so. 
This  he  does,  not  because  civil  or  divine  laws  or 
public  opinion  drives  him  to  it;  but  because  his 
wiong-doing  grieves  him,  and  he  has  a  desire  to 


46  BIBLE   DOCTRINES. 

make  things  right.  Repentance  bears  its  fruits. 
The  absence  of  these  fruits  suggests  the  absence 
of  repentance. 

WHO   NEEDS   REPENTANCE? 

1.  The  sinner  needs  repentance.  Without 
holiness  no  man  shall  see  the  Lord  (Heb.  12:14). 
No  sinner  need  ever  expect  to  become  holy  with- 
out repentance. 

2.  The  Christian  needs  repentance.  Not,  like  the 
sinner,  who  needs  to  repent  for  having  lived  wan- 
tonly in  sin,  but  as  a  fallible  being,  he  is  conscious  of 
an  endless  number  of  deeds  that  he  should  not  have 
done,  and  many  things  that  should  have  been  done 
which  were  left  undone.  As  these  shortcomings 
come  up  before  him,  he  naturally  feels  a  remorse 
in  proportion  to  the  magnitude  of  the  deeds.  It  is 
like  injuring  a  friend.  Though  he  was  ignorant  of 
the  fact  when  the  injury  was  inflicted,  he  is  none 
the  less  sorry  when  he  finds  it  out.  Not  only  that, 
but  he  is  very  careful  not  to  repeat  the  same  thing. 
It  is  this  continual  watchfulness,  continual  repent- 
ance, and  continual  prayer  to  be  delivered  from  the 
mistakes  of  the  past  that  enables  him  to  "grow  in 
grace  and  knowledge  of  the  truth. " 

RIGHT   TEACHING  NEEDED. 

What  we  need  in  connection  with  this  subject  is 
right  teaching.  There  are  so  many  people  that 
think  sorrow  for  wrong-doing  constitutes  repent- 
ance, so  many  that  scarcely  ever  think  of  repent- 
ance in  any  phase,  and  so  many  that  little  realize 
that  every  sin  must  be  repented  of.     This  being 


REPENTANCE.  47 

true,  it  will  take  a  mighty  effort  to  get  people  to 
comprehend  the  full  meaning  and  importance  of 
repentance.  Let  every  minister  of  the  Gospel, 
every  Sunday  school  teacher,  and  all  other  Chris- 
tian workers,  in  whatever  field  they  may  be  labor- 
ing, proceed  to  fully  inform  themselves  on  this  im- 
portant subject,  and  rise  to  do  their  duty. 


^i^^z 


CHAPTER  VL— CONVERSION. 


•'Except  ye  be  converted  and  become  as  lit- 
tle children,  ye  shall  not  enter  into  the  king- 
dom of  heaven."     Matt.  18:3. 

SIGNIFICANCE   OF   CONVERSION. 

Conversion  means  a  change  or  turning.  It  may- 
be applied  to  anything  that  is  capable  of  being 
changed.  Thus,  a  large  forest  may  be  converted 
into  lumber;  steam  into  water,  or  water  into  steam; 
fertile  fields  into  a  barren  waste  of  land;  raw  prairie 
into  beautiful  farms;  iron  ore  into  a  steam  engine; 
a  reckless  criminal  into  a  law-abiding  citizen. 

KINDS   OF   CONVERSION. 

Applying  this  idea  to  intelligent  beings,  we  no- 
tice several  kinds  of  conversion.  Physically,  cir- 
cumstances may  convert  us  from  the  picture  of 
health  to  the  image  of  death.  Intellectually,  when- 
ever our  minds  are  changed  on  any  question  to  the 
opposite  from  that  which  they  were  before  the 
change,  we  call  it  conversion.  Thus,  there  may 
be  conversions  on  political  questions,  on  ideas  of 
morality,  from  one  church  to  another,  etc.,  etc. 
Evangelical  conversion  is  a  change  from  a  sinful 
to  a  holy  life.  It  is  this  form  of  conversion  to  which 
we  now  address  ourselves. 

NO   CHANGE,    NO   CONVERSION. 

As  already  noticed,  in  all  forms  of  conversion 
there  is  a  change.  To  this  rule  there  is  no  excep- 
tion.    When  there  is  no    change  there  is  no  con- 


CONVERSION.  49 

version.  People  that  consider  themselves  so 
nearly  perfect  before  they  become  Christians  that 
they  need  make  no  changes,  need  no  conversion, 
according  to  their  own  ideas.  The  teaching  of  the 
Bible,  however,  is  that  the  carnal  heart  is  '  'deceit- 
ful above  all  things,  and  desperately  wicked," 
and  unless  this  nature  can  be  changed  to  a  true, 
holy,  Christ-like  disposition,  there  is  no  conver- 
sion. 

FALSE   IDEAS    OF   CONVERSION. 

1.  Joining  the  church  is  not  conversion.  One 
does  not  become  a  Christian  by  virtue  of  church- 
fellowship,  but  joins  the  church  in  consequence  of 
being  a  Christian.  It  must  not  be  understood,  how- 
ever, that  it  is  not  necessary  for  Christians  to  belong 
to  church.  Church  organization  is  plainly  taught  in 
the  Bible.  If  any  person  would  console  himself 
with  the  thought  that  possibly  he  can  be  a  Chris- 
tian without  belonging  to  church,  let  him  read 
Matt.  16:18,  19,  also  Matt.  18: 18;  meditating  par- 
ticularly upon  the  words,  '  'Whatsoever  ye  shall  bind 
on  earth  shall  be  bound  in  heaven;  and  whatso- 
ever ye  shall  loose  on  earth  shall  be  loosed  in 
heaven. " 

While  we  are  firm  in  the  belief  that  the  Bible 
makes  it  obligatory  upon  every  child  of  God  to 
connect  himself  with  the  church,  we  are  equally 
firm  in  the  belief  that,  unless  there  is  a  change  of 
life  from  a  sinful  to  a  righteous  state,  joining 
the  church  is  but  a  vain  and  empty  form.  When  a 
person  is  truly  penitent  for  his  past  sins  and  re- 
solves to  live  a  life  for  (lod,    the  dominion  of  the 


50  BIBLE  DOCTRINES. 

llesh  comes  to  an  end,  and  God  creates  within  him 
"a  new  heart  and  aright  spirit."  This  change  con- 
stitutes an  evangelical  conversion.  Impious  church 
members  often  console  themselves  with  the  thought 
that  God  overlooks  their  sinful  ways  because  they 
^'belong  to  church."  Nothing  is  farther  from  the 
truth.  The  Bible  says,  "Except  ye  be  converted;" 
not,  "Except  ye  join  the  church."  When  a  church 
member  is  more  careful  concerning  his  personal 
appearance  than  about  his  personal  salva- 
tion, concerns  himself  more  about  his  stand- 
ing in  society  than  his  standing  with  his  God, 
slays  away  from  a  religious  meeting  to  attend  a 
social  gathering,  spends  more  time  in  reading 
novels  and  other  trashy  literature  than  in  reading 
the  Bible,  delights  in  attending  theaters,  horse- 
races, circuses,  jDrogressive  euchre  parties,  and 
other  places  of  worldly  amusement,  indulges  in 
vain,  giddy,  foolish  talk  and  filthy  habits,  mark  it 
down,  that  man  is  not  converted.  It  is  idle  for 
him  to  claim  conversion;  for  where  is  the  differ- 
ence between  him  and  any  other  sinner?  Where 
is  the  change?  How  vast  the  difference  between 
him  and  a  converted  man,  of  whom  it  is  written, 
"His  delight  is  in  the  law  of  the  Lord;  and  in  his 
law  doth  he  meditate  day  and  night. " 

2.  Water  baptism  is  not  conversion,  or  any  part 
of  it.  There  is  a  baptism  that  produces  con- 
version; but  it  is  not  water  baptism.  "For  by 
one  Spirit  are  ye  all  baptized  into  one  body." 
(1  Cor.  12: 13).  Water  baptism  is  the  work  of 
man.     Conversion  is  tlie  work  of  God. 


CONVERSION.  T)! 

EVANGELICAL  CONVERSION, 

as  already  stated,  consists  in  a  change  from  a 
sinful  state  into  that  of  a  justified  or  righteous 
state.  This  implies  that  all  sinful  habits  are 
given  up.  If,  before  conversion,  we  were  care- 
less in  searching  for  truth,  we  are  now  diligent. 
We  read  the  Bible  and  attend  all  the  religious 
services  we  can,  to  the  end  that  we  may  learn 
more  of  God's  holy  will. 

If  we  were  inclined  to  be  quarrelsome,  we  are 
now  peaceable.  If  we  were  proud,  we  are  now 
meek.  If  we  were  given  to  foolishness,  we  are 
now  sober  and  earnest.  If  we  were  inclined  to 
take  revenge  on  those  who  had  done  us  an 
injury,  or  delighted  in  the  misfortunes  of  others, 
we  now  desire  the  well-being  of  all  mankind.  If 
our  sins  consisted  in  lying,  stealing,  swearing, 
high-temper,  drunkenness,  licentiousness,  or  de- 
frauding our  fellow-men,  all  these  sins  ar©  laid 
aside,  and,  as  far  as  in  us  lies,  we  will  make 
restitution  for  our  past  w^rong-doing.  This  is  true 
evangelical  conversion.  This  is  practically  prov- 
ing our  faith  by  our  works. 

CHILDLIKE   SIMPLICITY   OF    CONVERTED  PERSONS. 

When  people  become  converted,  their  nature 
assumes  a  child-like  simplicity.  Study  the  char- 
acteristics of  a  child  that  has  not  been  spoiled  by 
early  mistraining,  and  its  actions  will  reveal  the 
following  trails  of  character: 

1.  Purity. 

2.  Innocence. 


2  BIBLE    DOCTRINES. 

3.  Tenderness. 

4.  Earnestness. 

5.  Freedom  from  Guile. 

6.  Perfect  Trust  in  Parents. 

7.  Perfect  Obedience  to  Parents. 

8.  Pleasure  in  the  Happiness  of  Others. 

it  is  true  that  children  early  give  evidence  of 
the  fact  that  they  have  inherited  the  imperfections 
of  their  parents.  It  is  also  true  that  the  best  of 
Christians  are  not  free  from  imperfections.  Our 
Savioi^  did  not  teach  that  it  is  necessary  to  be 
absolutely  perfect  in  the  outer  life  to  inherit  the 
kingdom  of  heaven;  but  to  give  up  the  proud, 
haughty,  ambitious  spirit,  which  years  of  sinful 
life  have  fastened  upon  the  character,  and  assume 
the  meek,  inoffensive,  simple,  Christlike  spirit  of 
a  child. 

THINGS  TO  CONSIDER. 

1.  Without  change  there  is  no  conversion. 

2.  Without  conversion  there  is  no  salvation. 
(Matt.  18:3). 

8.     Conversion  leads  into  the  church. 

4.  Joining  the  church  is  not  conversion. 

5.  Baptism  is  not  conversion. 

6.  Repentance  is  not  conversion. 

7.  Making  loud  professions  is  not  conversion. 

8.  It  is  one  thing  to  claim  conversion,  and 
another  thing  to  be  converted. 

9.  The  natural  course  is  down  stream.  Conver- 
sion moves  us  to  take  our  oars  and  go  against 
the  current. 


CONVERSION.  53 

10.  If  a  sinner  joins  the  church,  and  still  con- 
tinues in  his  sinful  ways,  he  adds  another  sin- 
hypocrisy — to  the  list. 

11.  There  is  more  joy  among  the  devil's  angels 
over  an  unconverted  member  in  the  church  than 
over  the  ninety  and  nine  sinners  out  of  the  church. 

12.  When  an  unconverted  person  is  found  in 
the  church,  the  members  should  do  all  possible  to 
get  him  converted;  if  they  fail,  then  cast  him  out. 
''A  little  leaven  leaveneth  the  whole  lump." 

13.  "The  word  of  God  is  powerful,  and 
sharper  than  any  two-edged  sword."  Let  there 
be  some  pruning  with  reference  to  conversion. 
It  does  not  take  much  accurate  cutting  to  dis- 
tinguish between  real  and  pretended  conversion. 

14.  Some  persons  are  like  swine  in  their  nests 
on  a  frosty  morning.  When  they  are  prodded  in 
order  to  roust  them  out  they  squeal  and  writhe, 
but  stay  where  they  are. 

15.  Each  individual  should  be  thoroughly  con- 
vinced that  he  has  a  heart- experience  which 
assures  him  that  his  sins  are  forgiven  and  that 
God  has  accepted  him  through  the  merits  of 
Christ  as  His  child  (1  John  3:1,  2)  and  a  subject 
of  His  kingdom  (John  18:36).  To  think  and  to 
hope  tliat  w^e  are  converted  may  be  some  comfort 
to  many  souls,  but  they  are  living  far  below  the 
privileges  that  God's  promises  accord  to  them. 
Not  to  know  that  we  are  converted  is  running  a 
fearful  risk.  We  should  not  doubt  in  the  least. 
We  surely  know  when  a  change  takes  place  in  us 
so  radical  as  a  true  conversion  must  be.  We 
should  have  the  assurance  that  enables  us  to  say, 
''We  knoiv''  (1  John  3:11;  Matt.  16:16,  17;  1 
John  4: 1—3). 


CHAPTER  VII.— REGENERATION. 


"Except  a  man  be  born  again;  he  cannot  see 
the  kingdom  of  God."   Jno.  3:  3. 

I.  THE   WORK  OF   REGENERATION. 

Re,  again;  generare,  to  beget  or  create;  tion,  act 
of.  Re-genera-tion,  act  of  begetting  again.  Such  is 
the  simple  act  that  transforms  us  from  darkness 
into  light.    It  is  the  new  birth  in  Christ  Jesus. 

NECESSITY   OF   REGENERATION. 

That  all  persons  must  experience  this  new 
birth  in  order  that  they  may  obtain  everlasting 
life,  is  evident  from  the  above  text.  Without  it  we 
may  be  converted  to  man,  but  we  can  not  be  con- 
verted to  God;  we  may  have  our  name  upon  the 
rolls  of  some  church  book,  but  we  can  not  have 
them  enrolled  upon  the  Lamb's  Book  of  Life.  For, 
"Except  a  man  be  born  again,  he  can  not  see  the 
kingdom  of  God. " 

THE    NEW   BIRTH. 

What  is  the  new  birth?  In  what  does  it  consist? 
How  is  it  brought  about?  It  is  difficult  to  speak 
from  experience  and  answer  these  questions,  from 
the  fact  that  this  is  a  work  of  God,  and  not  of  man. 
The  change  is  not  wrought  by  anything  that  we 
can  do,  nor  does  it  necessarily  produce  upon  us 
any  physical  sensation.  Our  experience  is  similar 
to  that  of  the  blind  man,  "One  thing  I  know;   that 


REGENERATION.  55 

whereas  I  was  blind;  now  I  see."  One  thing  we 
know;  after  God  has  accomplished  the  work  of 
salvation,  we  experience  a  change  of  heart,  a 
change  of  feelings,  a  change  of  purposes.  How 
this  change  was  brought  about  we  do  not  know. 
It  was  the  work  of  God  and  is  beyond  our  power 
to  comprehend. 

Hear  our  Savior's  illustration:  "The  wind  blow- 
eth  where  it  listeth,  and  thou  hearest  the  sound 
thereof;  but  canst  not  tell  whence  it  cometh  and 
whither  it  goeth;  so  is  every  one  that  is  born 
of  the  Spirit." 

CONDITIONS   OF   REGENERATION. 

While  the  work  of  regeneration  is  the  work  of 
God,  it  must  not  be  inferred  that  man  has  nothing 
to  do  to  obtain  it.  Man  can  not  do  the  work  of 
God,  nor  has  God  chosen  to  perform  the  work 
which  man  can  do  for  himself.  There  is  a  human 
part  and  a  divine  part  in  every  Christian  work. 
The  first  step  in  the  work  of  regeneration  is  the 
call  from  God.  Jesus  says,  * 'Behold  I  stand  at  the 
door  and  knock;  if  any  man  hear  my  voice,  and 
open  the  door,  I  will  come  in  to  him,  and  will  sup 
with  him,  and  he  with  me. "  At  some  time  in  our 
sinful  career,  the  conviction  is  forced  upon  us  that 
we  are  sinners,  and  outside  of  the  promises  of  the 
Gospel.  This  is  the  work  of  God,  bringing  us  the 
call  through  the  instrumentality  of  some  of  His 
agents.  Whether  we  heed  or  spurn  this  call,  sooner 
or  later,  we  must  answer. 

Now  comes  something  for  us  to  do.  God  has 
given  us  the  call,  but  as  "free  moral  agents"  we 


56  BIBLE  DOCTRINES. 

may  ignore  the  call  until,  when,  in  the  final  reck- 
oning, "every  knee  shall  bow,  and  every  tongue 
confess."  If  we  desire  to  "see  the  kingdom  of 
God, "  we  can  do  our  first  work  by  exercising  faith 
— faith  that  this  call  is  from  God — faith  that  Jesus 
is  the  Son  of  God,  and  is  able  to  redeem — faith 
that  the  Bible  is  truth,  and  that  by  following  its 
precepts,  we  may  be  led  from  darkness  into  light. 
Having  this  faith  we  begin  to  reflect.  We  be- 
gin to  realize  that  we  are  lost.  We  are  reminded 
of  the  unbounded  love  of  God,  who  has  given  us 
existence,  provided  for  our  natural  wants,  pro- 
vided for  us  a  blissful  home  where  we  may  enjoy 
the  richness  of  His  glory  forever;  and,  above  all, 
suffered  His  only  begotten  Son  to  bleed  and  die 
upon  the  cross,  that  we  through  Him  might  live. 
How  ungrateful  for  all  this  we  have  been!  How 
often  have  we  brought  reproach  upon  the  name  of 
God  by  our  selfish,  sensual,  sinful  practices,  and 
how  wonderfully  God  exercises  His  love  in  bear- 
ing it  all,  and  still  bidding  us,  "Come!"  When  we 
remember  all  this  and  recognize  the  exceeding 
folly  of  our  sinful  course,  we  cry  to  God  for  mercy. 
With  sorrowful  hearts,  and  with  penitence  for  our 
past  transgressions,  we  implore  His  forgiveness, 
and  ask  Him  to  guide  us  in  our  future  career.  God 
responds  by  pardoning  our  sins,  readopting  us 
into  His  happy  family,  and  the  work  of  regenera- 
tion is  comi)lete.  Eph.  2:2-7;  Tit.  3:3-7.  We  can 
now  move  forward,  doing  the  will  of  our  Lord  Jesus 
Christ,  and  show  to  the  world  that  we  have  b?en 
turned  from  "darkness  unto  his  marvelous  light." 


REGENERATION.  57 


SUMMARY. 


To  recapitulate.  The  following  stejjs  are  neces- 
sary in  the  work  of  regeneration: 

1.  Jesus  knocking  at  the  door  of  the  heart. 

2.  Faith  in  the  Lord  Jesus  Christ. 

3.  Consciousness  of  sin. 

4.  Godly  sorrow  for  sin. 

5.  Surrender  to  God,  and  prayer  for  pardon. 

6.  Pardon  of  sins  and  the  free  gift  of  salvation. 

II.    EVIDENCES   OF    REGENERATION. 

We  now  pass  to  another  phase  of  the  subject. 
The  Bible  not  only  teaches  regeneration,  but  it 
also  gives  evidence  vrhereby  we  may  know  whether 
or  not  we  have  experienced  regeneration.  There 
are  certain  principles  cf  righteousness  in  the  Bible 
which  leave  their  impress  upon  the  character  of 
every  child  of  God.  Christians  should  often  meas- 
ure themselves  by  these  principles  and  thus  heed 
the  admonition  of  Paul,  "Examine  yourselves, 
-whether  ye  be  in  the  faith."  It  is  to  the  considera- 
tion of  these  principles  that  we  now  address  our- 
selves. 

FAITH. 

The  first  evidence  of  regeneration  is  faith. 
(The  living  faith  of  the  Christian  is  different  from 
the  historical  faith  of  the  sinner).  Living  faith 
begins  with  conversion,  or  when  w^o  fxrst  begin  to 
manifest  faith  by  works.  (James  2:  20).  Faith  is 
the  basis  of  true  Christianity.  Salvation  is  prom- 
ised as  a  condition  of  faith.  (Jno.  3: 16;  Acts  16: 
31).  Without  faith  it  is  impossible  to  please  God. 
(Heb   11:6). 


58  BIBLE  DOCTRINES. 

LOVE, 
as  an  evidence  of  regeneration,  is  abundantly 
taught  in  the  Scriptures.  Jesus  declares  (Matt.  22: 
35-40)  that  upon  two  commands,  '  'Love  the  Lord 
thy  God  with  all  thy  soul,  etc."  and  "Love  thy 
neighbor  as  thyself,"  "hang  all  the  law  and  the 
I)rophets. "  We  have  only  to  believe  on  the  good- 
ness and  mercy  and  power  and  wisdom  of  God, 
when  our  whole  soul  will  be  filled  with  love  to 
God;  and  not  to  God  only,  but  for  all  that  He  has 
commanded  us  to  do. 

John  expresses  himself  clearly  and  forcibly 
when  he  says  (1  Jno.  3:14),  "We  know  that  we 
have  passed  from  death  unto  life  because  we  love 
the  brethren."  By  this  is  meant,  of  course,  all 
brethren,  regardless  of  wealth  or  social  position; 
for,  he  further  says,  (1  Jno.  4:20)  that  "if  a  man 
say,  I  love  God  and  hateth  his  brother,  he  is  a 
liar."  To  exjDress  this  in  modern  language,  it 
would  amount  to  this:  It  is  an  utter  impossibility 
to  maintain  the  love  of  God  in  our  hearts,  and,  at 
the  same  time,  cherish  hatred  toward  any  of  our 
brethren.  1  Jno.  3:4  and  4:20,  taken  together, 
doubtless  mean  this:  If  on  examining  ourselves, 
we  find  that  our  love  goes  out  to  our  brethren,  re- 
gardless of  their  wealth,  social  position,  appear- 
ance, nationality,  or  habits  before  conversion,  "we 
know  that  we  have  jiassed  from  death  unto  life. " 

OBEDIENCE. 

Faith,  love,  and  obedience  are  inseparably  con- 
nected. Salvation  was  promised  the  jailor  on  con- 
dition that  he   "believe,"  but  his  faith  was  made 


REGENERATION.  59 

manifest  by  his  obedience  in  the  act  of  baptism. 
Abraham  was  commended  for  his  faith,  yet  it 
was  through  his  obediencd^to  God  that  he  made 
his  faith  manifest.  Faith  in  the  Lord  Jesus,  and 
love  for  His  word,  brings  us  so  near  to  Him  that 
disobedience  is  impossible.  John  expresses  this 
very  forcibly  when  he  says,  *  'He  that  saith,  I  know 
him,  and  keepeth  not  his  commandments,  is  a  liar, 
and  the  truth  is  not  in  him. "  If  every  Christian 
professor  could  but  take  one  sober  look  at  this 
verse,  it  would  prove  an  "eye-opener"  to  many  a 
soul. 

THE   SPIRIT   OF   CHRIST. 

Another  evidence  of  regeneration,  is  the  Spirit 
of  Christ  dwelling  within  us.  Paul  says,  '  'Now  if 
any  man  have  not  the  Spirit  of  Christ,  he  is  none 
of  his."  How  are  we  to  know  that  we  have  this 
Spirit?  A  good  way  to  determine  this  is  by  apply- 
ing the  text,  "By  their  fruit  ye  shall  know  them." 
The  tree  that  produces  pears  is  known  to  be  a 
pear  tree.  The  fruit  is  the  test  by  which  we  know 
other  kinds  of  trees.  In  like  manner,  we  may  de- 
termine our  standing  before  God,  by  the  kind  of 
fruit  we  bear.  If,  in  our  every  day  life,  we  mani- 
fest the  fruits  of  the  flesh,  we  know  that  we  are 
born  of  the  flesh;  if  we  manifest  the  fruits  of  the 
Spirit,  we  know  that  we  are  born  of  the  Spirit. 
"Now,  the  works  of  the  flesh  are  manifest,   which 

are  these;      Adultery,    fornication envying, 

murders,  drunkenness,  revellings,  and  such  like, 
of  the  which  I  tell  you  before,  as  I  have  also  told 
you  in  times  past,  that  they  which  do  such  things 


60  BIBLE  DOCTRINES. 

shall  not  inherit  the  kingdom  of  God"  (Gal.  5: 19- 
21).  May  we  ponder  over  this  striking  passage, 
and  may  God  forbid  tiiat  the  terrible  sentence  pro- 
nounced upon  those  that  do  these  things  should  be 
applicable  to  us.  ''But  the  fruit  of  the  Spirit  is 
love,  joy,  peace,  longsuffering,  gentleness,  good- 
ness, faith,  meekness,  and  temperance.  Against 
such    there    is  no  law"   (Gal.    5:  22, 23). 

Let  us  again  make  the  application.  We  know 
that  we  are  born  of  the  fiesh,  when  in  our  lives  we 
show  forth  the  works  of  the  fiesh,  and  born  of  the 
Spirit,  when  we  manifest  the  fruit  of  the  Spirit. 

SUMMARY. 

Other  evidences,  such  as  a  free  conscience,  etc. , 
might  be  enumerated  in  the  list;  but  we  Wve 
given  the  most  important  and  those  that  are  most 
clearly  taught  in  the  word.  Let  us  briefly  recon- 
sider the  above  named 

Evidences  of  Begeneration. 

1.  Faith. — "Without  faith  it  is  impossible  to 
please  him."   Heb.  11:6. 

2.  Love. — "We  know  that  we  have  passed  from 
death  unto  life,  because  we  love  the  brethren." 
1  Jno.  3:14. 

3.  Obedience. — Whoso  keepeth  his  word,  in  him 
verily  is  the  love  of  God  perfected.  Hereby  know 
we  that  we  are  in  him."    1  Jno.  2:  5. 

4.  Spirit  of  Christ. — "If  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his."    Rom.  8:9. 

5.  Witness  of  a  free  conscience. — "Beloved,  if  our 
heart  condemn  us  not,  then  we  have  confidence 
toward  God."   IJno.  3:21. 


REGENERATION.  61 

In  our  imperfect  way  we  have  tried  to  show  (1) 
that  regeneration  is  the  work  of  God  upon  the 
hearts  of  His  wayward  children,  as  they  return 
from  their  wandering  career  to  seek  His  pardoning 
grace;  (2)  that  the  evidences  of  regeneration  are 
so  plainly  marked  in  the  Bible  that  there  is  no  ex- 
cuse for  any  one  not  knowing  how  he  stands  with 
his  God.  The  problem  of  regeneration  is  not  a 
difficult  one  if  rightly  applied  to  the  life  of  the  in- 
dividual. Our  part  is  submission;  God  will  do  the 
rest. 


CHAPTER  VIII.— JUSTIFICATION, 


"Therefore  we  conclude  that  a  man  is  justified 
by  faith."    Rom.  3:28. 
"Faith  without  works  is  dead."    Jas.  2:20. 

WHAT   JUSTIFICATION   IMPLIES. 

Among  the  most  personal  questions  which  con- 
cern all  Christians,  is  justification.  The  question, 
Are  you  justified?  is  equivalent  to  Are  you  saved? 
Are  you  justified?  means,  Does  God  claim  you  as 
His  own? 

Justification  is  that  condition  of  our  being  in 
which  God  looks  upon  us  as  being  saved  as  surely 
as  if  we  had  never  sinned.  Its  conditions  are,  (1) 
faith  on  our  part,  (2)  the  blood  of  Jesus  as  the 
cleansing  power,  (3)  the  work  of  God,  who  through 
His  grace  accomplishes  the  work  of  salvation. 

JUSTIFIED   BY   FAITH. 

Habakkuk  2:4  reads,  "The  just  shall  live  by 
faith. "  The  same  language  is  repeated  in  Rom. 
1:17;  Gal.  3:11;  Heb.  10:38.  John  3:36  reads,  "He 
that  belie veth  on  the  Son  hath  everlasting  life:  and 
he  that  believeth  not  the  Son  shall  not  see  life. '' 
John  3:16,  "For  God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever  be- 
lieveth in  him  should  not  perish,  but  have  everlast- 
ing life."  Acts  16:31,  "Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved. "     Eph.  2:8,    "For 


JUSTIFICATION.  63 

by  grace  are  ye  saved  through  faith;  and  that  not 
of  yourselves;  it  is  the  gift  of  God,"  Rom.  3:28, 
"Therefore  we  conclude  that  a  man  is  justified  by 
faith  without  the  deeds  of  the  law. " 

It  is  evident  from  the  array  of  testimony  that 
whoever  believes  on  the  Lord  Jesus  Christ  is  just- 
ified in  the  sight  of  God.  "Therefore  being  justi- 
fied by  faith,  we  have  peace  with  God  through  our 
Lord  Jesus  Christ. "  Only  "believe  and  thou  shalt 
be  saved."  It  is  well  that  this  is  so;  for  had  God 
chosen  to  set  a  limit  to  the  amount  of  work  done, 
or  fijj:ed  a  standard  of  righteousness  to  insure  our 
salvation,  many  might  have  fallen  short  of  the 
standard.  As  it  is,  no  one  need  fail  for  want  of 
ability.  "All  that  believe  are  justified."  (Acts 
13:39).  Blessed  Bible!  The  requirements  of  sal- 
vation may  be  complied  with  by  every  one.  Blessed 
Father!  May  we  ever  adore  the  name  of  Him  who 
has  made  salvation  so  easy.  The  question,  "Are 
we  saved?"  may  be  answered  by  another  question: 
Do  we  believe? 

THIS   DOCTRINE   LIABLE  TO  BE  ABUSED. 

"Justification  by  faith"  has  been  so  much 
abused  that  some  have  been  inclined  to  doubt  the 
wisdom  of  preaching  the  doctrine.  In  imagining 
the  conditions  of  salvation  easy,  we  are  liable  to 
take  them  so  easy  as  to  be  inconsistent.  Truly 
we  are  justified  by  faith,  but  faith  implies  some- 
thing more  than  a  lip-confession.  To  exercise  faith 
in  God  and  at  the  same  time  prove  faithless  to  His 
word  is  out  of  the  question.     If  we  have  faith  in 


64  BIBLE  DOCTRINES. 

God,  we  have  faith  in  His  word.  A  failure  to  ac- 
cejDt  this  word  is  undisputed  evidence  of  a  lack  of 
faith. 

FAITH  AND   WORKS. 

Our  faith  is  made  manifest  by  our  works.  James 
says,  "Faith  without  works  is  dead,"  and  that  we 
are  justified,  not  by  faith  alone,  but  by  faith  and 
works.  (James  2:24).  Faith  and  works  are  insep- 
arably connected.  "Faith  justifies  in  the  sight  of 
God;  works  justifies  in  the  sight  of  men. " 

A  few  glimpses  from  the  writings  of  John  and 
of  James  will  convince  us  of  the  necessity  of  prov- 
ing our  faith  by  our  works. 

' '  He  that  saith,  I  know  him,  and  keepeth  not 
his  commandments,  is  a  liar,  and  the  truth  is  not 
in  him."     1  John  2:4. 

"Therefore,  to  him  that  knoweth  to  do  good, 
and  doeth  it  not,  to  him  it  is  sin."     Jas.  4:17. 

' '  He  that  committeth  sin  is  of  the  devil. "  1  Johu 
3:8. 

"For  whosoever  will  keep  the  whole  law,  and 
yet  offend  in  one  point,  he  is  guilty  of  all. "  Jas.  2 :10. 

These  quotations,  though  very  positive,  do  not 
in  the  least  contradict  the  doctrine  of  justification 
by  faith.  They  simply  show  that  if  we  are  ix)s- 
sessed  with  a  living  faith,  our  works  will  show  it, 
and  that  if  our  works  are  not  in  accordance  with 
God's  will,  it  is  proof  positive  that  our  faith  is  want- 
ing. They  show  that  we  cannot  have  faith  in  God, 
and  at  the  same  time  willfully  or  carelessly  disre- 
gard His  word.  Faith  makes  of  us  willing  follow- 
ers, both  of  the  letter  and  of  the  spirit  of  the  Gospel. 


JUSTIFICATION.  65 

NO  JUSTIFIED   PERSON  A  SINNER. 

There  is  a  mistaken  idea  among  a  great  many 
Christian  professors  that  all  men  remain  sinners. 
They  boldly  proclaim  that  they  themselves  do  not 
live  up  to  the  standard  of  the  Gospel;  that  they  sin 
every  day  of  their  lives;  that  they  know  of  many 
things  which  they  do  that  should  not  be  done,  and 
leave  undone  many  things  they  should  do;  that 
they  do  not  try  to  live  up  to  all  the  commands  of 
the  Bible  because  they  feel  themselves  too  weak. 
They  justify  themselves  in  their  wrong-doing  on 
the  ground  that  God  is  merciful  and  will  save  them 
on  their  petition  for  forgiveness  of  their  sins. 

This  doctrine  is  born  of  human  w^eakness,  if  not 
of  human  depravity.  The  Bible  nowhere  sustains 
it.  On  the  other  hand,  it  teaches  us  that  '  'he  that 
committeth  sin  is  of  the  devil. "  Christ  was  sent 
into  the  world  to  "save  his  people /rom  their  sins," 
not  in  their  sins.  We  are  further  taught  that  we 
"cannot  serve  God  and  mammon,"  that  Christ  has 
no  concord  with  Belial,  etc.  The  Bible  recognizes 
no  half-way  ground.  We  are  on  one  side  or  the 
other.  Why,  then,  should  we  set  at  naught  the 
teaching  of  the  Bible,  and  expect  of  God  what  He 
has  not  only  not  promised  that  He  would  do,  but 
positively  said  that  He  would  not  do? 

IT  IS   GOD   THAT   JUSTIFIES. 

When  we  are  prompted  to  justify  ourselves  in 
wrong-doing,  let  us  remember  that  it  is  God,  and 
not  ourselves,  that  j  ustifies.  The  comm  \nd  comes  to 
us  to  work,  to  be  obedient,  etc.  When  W3  have  done 


06  BIBLE  DOCTRINES. 

all  that  we  could  do,  we  are  still  to  say  we  are  un- 
profitable servants  (Luke  17:10).  We  may  do  our 
very  best,  and  still  we  are  unworthy  of  salvation. 
But  God  sees  our  good  intentions,  and,  for  Jesus' 
sake,  saves  us.  Let  us  not,  then,  make  the  mis- 
take of  justifying  ourselves  in  anything.  Let  us 
do  what  we  can,  and  leave  the  results  in  the  hands 
of  God. 

THE    christian's    DUTY. 

Our  duty  is  plain.  We  believe  in  God.  We  be- 
lieve in  His  word.  We  are  filled  with  love  for  His 
wonderful  power,  goodness,  love,  and  compassion, 
and  the  glory  of  His  cause.  This  does  not  specify 
any  amount  of  work  or  self-denial.  It  means  a  sur- 
render into  His  hands.  A  single  reservation  for 
ourselves  proves  a  lack  of  consecration.  A  lack  of 
consecration  proves  a  lack  of  faith.  God  can  over- 
look the  shortcomings  of  an  earnest  Christian;  but 
He  can  not  overlook  the  rebellious  spirit  of  a 
proud  heart.  Every  faithful  Christian  will  do 
what  he  can.  He  is  anxious  to  comply  with  his 
Father's  wishes  in  all  things.  Instead  of  seeking 
excuses  for  not  complying  with  those  of  God's 
commands  that  happen  to  be  repulsive  to  the  carnal 
mind,  he  will  eagerly  grasp  every  opportunity  to 
carry  out  the  whole  will  and  counsel  of  God. 

QUESTIONS   ANSWERED. 

1.     Who  are  God's  elect? 

They  that  take  Jesus  as  their  Savior,  accept 
His  blood  as  their  atonement,  believe  on  God,  and 
prove  their  faith  by  their  works.     (Hab.  2:4;  Jno. 


JUSTIFICATION.  67' 

8:36;  Rom.   1:17;  Gal.    3:11;    Heb.    10:33;   Jas.   2; 
Acts  13:39). 

2.  Is  the  fact  that  a  person  belongs  to  a  cer- 
tain religious  denomination  full  proof  that  he  is 
justified  in  the  sight  of  God? 

No;  we  must  be  born  again.     (John  3:3). 

3.  Can  a  person  be  justified  and  still  live  in 
his  sins? 

No;  "He  that  committeth  sin  is  of  the  devil.*' 
IJno.  3:8. 

4.  How,  then,  can  a  person  be  justified  with- 
out being  sanctified? 

In  the  light  of  the  Gospel,  this  is  impossible. 
(ICor.  1:30;  Rom.  8:29). 

5.  Is  a  person  justified  when  he  knows  he  is 
not  observing  all  the  commandments  of  the  Bible? 

No;  He  that  knoweth  to  do  good,  and  doeth  it 
not,  to  him  it  is  sin.     (Jas.  4:17). 

6.  What  is  the  condition  of  those  who  have  ac- 
cepted Christ  with  a  sincere  heart,  who  want  to  do 
everything  the  Bible  commands  them  to  do,  but 
who,  through  wrong  teaching  and  wrong  under- 
standing, fail  to  keep  all  of  God's  commands? 

They  are  justified  by  faith  (Rom.  3:38);  but 
they  fail  to  glorify  God  in  all  their  works. 

7.  Is  a  person  responsible  for  transgressions 
wiien  he  is  ignorant  of  the  fact  that  they  are  trans- 
gressions? 

If,  by  diligent  research,  he  could  have  informed 
himself  on  these  matters,  he  is.  When  we  fail  to 
improve  our  time,   we   are  responsible  for  our  ig- 


68  BIBLE   DOCTRINES. 

norance  and  all  its  consequences.     God  does  for  us 
what  we  cannot  do  for  ourselves. 

8.  Are  the  heathen  lost  without  the  Gospel? 
Yes.     Jno.    14:6;  Jno.    10:9;  Psalms  9:17;  Jno. 

10:1;  Acts  4:11,  12. 

9.  Is  the  doctrine,  "Once  in  grace,  always  in 
grace,"  scrii^tural? 

The  Apostles  Paul  and  Peter  did  not  so  con- 
sider it.  Read  Heb.  6:4-6  and  10: 26;  2  Peter  2: 20. 
Yet  we  must  believe  that  those  who  are  in  grace 
seldom  fall  entirely  from  it. 


*55*tC^ 


CHAPTER  IX.— THE  REDEMPTION  OF  MAN. 


"For  God  so  loved  the  world,  that  he  gave 
his  only  begotten  Son,  that  whosoever  believ- 
eth  in  him  should  not  perish,  but  have  ever- 
lasting life."    John  3: 16. 

FALLEN  MAN. 

When  man  fell,  the  whole  human  family  be- 
came aliens  from  the  commonwealth  of  God.  The 
Lord  looked  down  from  heaven  to  see  if  there  was 
any  that  did  understand  and  seek  God.  Thus  He 
found  man:  **They  are  all  gone  aside,  they  are 
altogether  become  filthy:  there  is  none  that  doeth 
good,  no  not  one."  But  God  was  merciful;  and 
when  He  informed  our  first  parents  of  the  curse 
which  they  had  brought  upon  themselves,  He  gra- 
ciously promised  them  a  Redeemer. 

HUMAN  SACRIFICES  OF  NO  AVAIL. 

The  redemption  of  man  could  not  have  been  ef- 
fected by  offering  to  God  from  ''the  finest  of  the 
flock";  for  "The  earth  is  the  Lord's  and  the  ful- 
ness thereof. "  Man  could  not  have  been  redeemed 
by  offering  himself  to  God;  for  all  human  flesh 
was  polluted,  and  therefore  not  an  acceptable  sac- 
rificial offering.  His  case  was  like  that  of  a  bank- 
rupt whose  note  is  no  better  than  his  word,  for  he 
has  nothing  with  which  to  secure  his  note.  So 
man  was  powerless,   laboring  under  the  curse,  an 


70  BIBLE   DOCTRINES. 

enemy  of  God,  and  unable  to  effect  a  reconcilia- 
tion. 

THE   HEAVENLY  OFFERINQ. 

The  unlimited  power  and  boundless  love  of  our 
heavenly  Father  was  here  made  manifest  when 
He  sent  His  only  begotten  Son  to  redeem  us  from 
the  curse  of  a  broken  law.  Free  from  sin,  His 
blood  was  all  that  was  now  left  that  could  atone 
for  our  sins.  As  He  was  lifted  up  from  the  earth, 
uttering  His  agonizing  crj^,  "My  God,  my  God, 
why  hast  thou  forsaken  me?"  God  saw  '^the 
travail  of  his  soul  and  was  satisfied."  The  price 
of  sin  was  paid;  the  vail  of  the  temple  was  rent  in 
twain;  man  could  enter  the  "holy  of  holies,"  and 
receive  the  priceless  gift  of  salvation. 

'  'For  if  the  blood  of  bulls  and  of  goats,  and  the 
ashes  of  a  heifer  sprinkling  the  unclean,  sancti- 
fieth  to  the  purifying  of  the  flesh;  how  much 
more  shall  the  blood  of  Christ,  who  through  the 
eternal  Sj^irit  offered  himself  without  spot  to  God, 
purge  your  conscience  from  dead  works  to  serve 
the  living  God?"  Heb.  9:13,  14. 

The  plan  of  redemption  is  so  vividly  set  forth 
in  the  Mennonite  Confession  of  Faith,  which  was 
adopted  at  Dortrecht  in  1632,  that  we  quote  verba- 
tim. Article  IV,  entitled, 

"THE  ADVENT  OF   CHRIST  INTO  THIS  WORLD, 
AND  THE  REASON   OF  HIS  COMING. 

We  believe  and  confess  further,  That  'when 
the  fullness  of  the  time  was  come,'  after  which 
all  the  pious  patriarchs  so   ardently  longed,   and 


THE  REDEMPTION   OF  MAN.  71 

which  they  so  anxiously  awaited — the  previously 
2H'omised  Messiah,  Redeemer,  and  Savior  pro- 
ceeded from  God,  being  sent  by  him,  and,  accord- 
ing to  the  prediction  of  the  prophets  and  the  testi- 
mony of  the  evangelists,  came  into  the  world,  yea, 
into  the  flesh,  so  that  the  Word  itself  thus  be- 
come flesh  and  man;  and  that  he  was  conceived  by 
the  Virgin  Mary  (who  was  espoused  to  a  man 
named  Joseph,  of  the  house  of  David),  and  that 
she  bare  him  as  her  first-born  son  at  Bethlehem, 
'wrapped  him  in  swaddling  clothes,  and  laid  him 
in  a  manger.'  John  4:25;  16:28;  1  Tim.  3:16; 
Matt.  1:21;  John  1:14;  Luke  2:7. 

Further,  we  believe  and  confess,  that  this  is 
the  'same  One,  'whose  goings  forth  have  been 
from  of  old,  from  everlasting;'  w^ho  has  'neither 
beginning  of  days,  nor  end  of  life. '  Of  whom  it 
is  testified,  that  he  is  'Alpha  and  Omega,  the 
beginning  and  the  end,  the  first  and  the  last.' 
That  this  is  also  he — and  none  other — who  w^as 
chosen,  promised,  and  sent;  who  came  into  the 
world;  and  who  is  God's  only,  first,  and  proper 
Son;  who  was  before  John  the  Baptist,  before 
Abraham,  before  the  world;  yea,  who  w^as  David's 
Lord,  and  who  is  God  of  the  'whole  earth,'  'the 
first-born  of  every  creature;'  who  was  sent  into 
the  world,  and  himself  delivered  up  the  body 
prepared  for  him,  as  'an  offering  and  a  sacrifixce 
to  God  for  a  sweet- smelling  savor;'  yea,  for  the 
comfort,  redemi:)tion,  and  salvation  of  all — of  the 
human  race.  Micah  5:2;  Heb.  7:3;  Rev.  1:8;  John 
3:16;  Rom.  8:32;  Col.  1:15;  Heb.  10:5. 


72  BIBLE  DOCTRINES. 

But  how,  or  in  what  manner,  this  worthy  body 
was  prepared,  or  how  the  Word  became  flesh,  and 
he  himself  man,  we  content  ourselves  with  the 
declaration  which  the  faithful  evangelists  have 
given  and  left  in  their  description  thereof;  accord- 
ing to  which  we  confess  with  all  the  saints,  that 
he  is  the  Son  of  the  living  God,  in  whom  exist  all 
our  hope,  comfort,  redemption,  and  salvation,  and 
which  we  are  to  seek  in  no  one  else.  Luke  1 :  31- 
35;  John  20:31. 

Further,  we  believe  and  confess  by  authority 
of  Scripture,  that  when  he  had  ended  his  course, 
and  'finished'  the  work  for  which  he  was  sent 
into  the  world,  he  was,  by  the  providence  of  God, 
delivered  into  the  hands  of  the  unrighteous; 
suffered  under  the  governor,  Pontius  Pilate,  'r^^as 
crucified,  died,  was  buried,  rose  again  from  the 
dead  on  the  third  day,  and  ascended  into  heaven, 
where  he  now  sits  at  the  right  hand  of  the 
Majesty  of  God  on  high;'  from  whence  he  will 
come  again  to  judge  the  living  and  the  dead. 
Luke  23:1;  33:53;  24:5,  6,  51. 

Thus  we  believe  the  Son  of  God  died — 'tasted 
death  for  every  man,'  shed  his  precious  blood, 
and  thereby  bruised  the  head  of  the  serpent, 
destroyed  the  works  of  the  devil,  'blotted  out  the 
hand- writing, '  and  purchased  redemption  for  the 
whole  human  race;  and  thus  he  became  the  source 
of  eternal  salvation  to  all  who,  from  the  time  of 
Adam  to  the  end  of  the  world,  shall  have  believed 
in  him,  and  obeyed  him.  Gen.  3:15;  1  John  3:8; 
Col.  2:14;  Rom.  5:18." 


THE  REDEMPTION  OF   MAN.  73 

The  advent  of  our  Savior  brought  new  lighl 
into  the  world;  His  teaching  showed  us  the  way 
of  hfe;  His  life  was  an  example  showing  us  how 
to  follow  this  way;  His  death  and  resurrection 
give  us  an  idea  of  regeneration;  and  His  ascension 
opened  the  way  to  eternal  glory. 


^^€<^ 


CHAPTER  X.— THE   MINISTRY. 


"I  charge  thee  therefore  before  God,  and 
the  Lord  Jesus  Christ,  who  shall  judge  the 
quick  and  the  dead  at  his  appearing  and  his 
kingdom; 

Preach  the  word;  be  instant  in  season,  out 
of  season;  reprove,  rebuke,  exhort  with  all 
longsuflering  and  doctriue. 

For  the  time  will  come  when  they  will  not 
endure  sound  doctrine;  but  after  their  own 
lusts  shall  they  heap  to  themselves  teachers, 
having  itching  ears; 

And  they  shall  turn  away  their  ears  from 
the  truth,  and  shall  be  turned  unto  fables." — 
2  Tim.  4: 1-4. 

MINISTERS   A   NECESSITY. 

There  can  be  no  prosperous  flock  without  a 
shepherd.  The  tendency  of  the  sheep  to  stray 
from  the  fold,  and  the  work  of  enemies  in  either 
hiring  them  away  or  forcibly  scattering  them,  ren- 
ders it  necessary  for  some  one  to  guard  their  in- 
terests. No  ship  can  be  successfully  steered  with- 
out some  one  at  the  helm.  It  need  not  be  the  head 
captain,  but  some  one  must  be  there.  When  there 
are  a  number  of  ships  belonging  to  the  same  fleet, 
it  is  necessary  to  have  some  central  officer,  or  the 
strength  of  unity  is  gone. 

We  draw  on  these  natural  illustrations  to  show 
that  there  must  be  some  one  at  the  head  of  every 
church  organization.     While  we  recognize  as  oui 


THE  MINISTRY.  75 

only  leader  the  great  "Shepherd  and  Bishop  of 
our  souls,"  we  recognize,  at  the  same  time,  that 
His  work  on  earth  is  carried  on  through  human 
instrumentalities.  As  the  owner  of  an  extensive 
sheep  ranch  sends  instructions  to  his  shepherds  in 
various  parts  of  his  possessions,  so  our  great 
Shepherd  sends  instructions  to  His  stewards  in 
various  parts  of  His  kingdom.  As  the  commander 
sends  messages  to  those  at  the  helm  in  various 
parts  of  his  fleet,  so  the  great  Ca^Dtain  of  our  sal- 
vation has  revealed  in  His  own  marvelous  Book 
His  instructions  to  those  who  are  at  the  helm  of 
the  visible  church.  We  need  ministers,  then,  who, 
as  ''faithful  watchmen  on  the  walls  of  Zion,"  serve 
as  instruments  in  the  hands  of  God  in  the  all  im- 
portant work  of  bringing  souls  from  the  power  of 
darkness  into  "the  true  and  the  marvelous  light.'' 
Our  Savior  put  the  stamp  of  approval  upon 
this  idea,  when  in  a  three  years'  course  of  thorough 
training.  He  prepared  His  twelve  apostles  for  the 
work.  The  apostles  recognized  it,  and  ordained 
men  to  oversee  the  little  flocks  which  they  had  es- 
tablished. It  might  be  well  to  notice  in  this  con- 
nection, that  there  is  a  difl'erence  between  an  evan- 
gelical ministry  and  a  perverted  priesthood,  or 
hierarchy. 

WORK   OF   THE   MINISTRY. 

The  foremost  work  of  the  ministry  is  to  preach 
the  Gospel.  Our  Savior's  great  command  to  the 
apostles  was  to  "teach  all  nations,"  "to  observe  all 
things"  that  He  had  commanded  them.  This  has 
been  handed  down  from  generation  to  generation 


rS  BIBLE  DOCTRINES. 

till  the  present  time.  In  another  place  we  are 
commanded  to  "preach  the  word,"  to  "exhort,  re- 
buke, "  etc. 

While  ministers  should  endeavor  to  speak  in  a 
manner  that  people  will  hear  them  gladly,  they 
must  be  very  careful  not  to  speak  for  applause. 
There  are  two  ways  in  which  they  may  "preach  to 
suit  different  people. "  One  is  to  say  a  great  many 
nice  things  without  saying  anything  that  will  seri- 
ously disturb  any  one  present;  the  other  is  to  give 
such  spiritual  food  as  will  make  the  congregation 
better. 

What  parts  of  the  inspired  word  should  be 
taught  from  the  pulpit?  All  parts.  "All  Scrip- 
ture is  given  by  inspiration  of  God,  and  is  profit- 
able for  doctrine,  for  reproof,  for  correction,  and 
for  instruction  in  righteousness. "  The  ordinances, 
the  restrictions,  the  doctrines  concerning  faith,  re- 
pentance, regeneration,  care  of  children,  duty  to 
self,  to  f ellowman  and  God,  and  many  other  things 
should  be  carefully  and  fully  explained  from  the 
pulpit.  Care  should  be  taken  that  those  things 
should  be  handled  in  a  way  that  the  ordinary  mind 
can  comprehend  them.  "Learned  discourses, "  in 
ordinary  preaching,  should  be  "few  and  far  be- 
tween. "  "Grand  stand  plays"  are  an  abomination. 
Let  the  Gospel  be  presented  in  a  plain,  straight- 
forward, si)iritual,  and  spirited  manner,  and  the 
work  will  be  much  more  effective  than  anything 
which  may  be  accomplished  by  display  and  sen- 
sationalism. Let  the  spiritual  food  be  rich,  whole- 
some, and  within  the  reach  of  every  one. 


THE   MINISTRY.  77 

Much  time  is  often  wasted  in  giving  undue 
prominence  to  unimportant  subjects.  For  instance, 
we  call  to  mmd  a  certain  minister  who  startled  his 
congregation  by  announcing  that  on  the  following 
Sabbath  he  would  begin  a  series  of  twenty-four 
discourses  on  ''snakes."  Snake  stories  may  have 
their  place  in  pulpit-oratory;  but  we  doubt  whether 
it  is  profitable  to  give  them  so  much  prominence. 

Many  preachers  object  to  much  doctrinal 
preaching  on  the  ground  that  '  'people  become  dis- 
gusted with  it. "  The  cry  is,  '  'Less  of  doctrine  and 
more  of  Christ. "  We  believe  that  there  is  as  much 
danger  in  making  a  "hobby"  of  doctrines  (espec- 
ially those  upon  which  the  church  lays  very  much 
stress)  as  upon  any  other  phase  of  the  public  min- 
istry.  For  instance,  some  people  are  so  com- 
pletely wrapped  up  in  the  subject  of  baptism  that, 
they  cannot  talk  on  any  Bible  topic  without  get- 
ting it  thoroughly  saturated  with  water.  Others 
are  so  extreme  on  the  doctrine  of  "holiness"  that 
they  sometimes  make  themselves  to  appear  very 
unholy  while  treating  the  subject.  Others  connect 
every  Christian  doctrine  with  the  Millennium.  We 
should  be  careful  not  to  give  undue  prominence  to 
any  part  of  the  Gospel.  We  need  it  all,  and  every 
phase  of  it  should  receive  proper  recognition.  But 
the  tendency  of  the  present  is  to  ignore  church 
doctrine,  rather  than  to  emphasize  it  too  much. 

There  is  no  more  misleading  quotation  than 
"Less  of  doctrine  and  more  of  Christ,"  for  you 
cannot  preach  Christian  doctrines  without  teach- 
ing Christ.     It  is  just  as  great  a  mistake  to  ignore 


78  ,  BIBLE    DOCTRINES. 

church  doctrine  and  preach  everything  else,  as  it 
is  to  ignore  everything  else  and  preach  church 
doctrine  only.  If  there  is  any  one  part  of  the 
Gospel  that  needs  more  attention  than  others,  it  is 
that  x^art  which  carnal  man  is  likely  to  ojDpose. 
Let  preachers  strive  to  instruct  their  congrega- 
tion in  the  ''all  things"  of  Matt.  28:19,  and  famil- 
iarize themselves  with  the  "all  Scripture''  of  2 
Tim.  3:16,  without  making  a  "hobby"  of  any  one 
subject  or  subjects. 

The  minister's  work  does  not  stop  with  his  pub- 
lic preaching.  He  is  the  spiritual  overseer  of  the 
flock.  He  should  encourage  every  kind  of  meeting 
designed  to  build  us  up  in  the  most  holy  faith,  and 
himself  attend  whenever  possible.  Should  he  see 
that  any  of  these  meetings  do  not  bring  about  the 
results  for  which  they  were  intended,  he  should 
not  hesitate  to  use  his  influence  in  having  them 
stopped  or  conducted  differently.  He  should  urge 
his  members  to  be  diligent  in  every  good  word  and 
work.  He  should  watch  the  people  of  his  vicinity 
with  a  vigilant  eye,  and  whenever  he  finds  an  op- 
portunity to  point  some  wandering  soul  to  Christ, 
he  should  improve  it  at  once.  A  disposition  on 
the  part  of  any  of  his  members  to  do  wrong  or  get 
out  of  the  way  should  be  quickly  detected,  and 
righted  without  delay.  If  possible,  he  should  never 
allow  any  difficulty  between  members  to  come  be- 
fore the  church.  It  is  best  to  have  them  settled 
before  they  reach  that  stage.  He  should  never  be 
afraid  to  labor  with  his  hands  when  church  work 
does  not  demand  all  his  time.    M  lazn  man  sho  tl<\ 


THE  MINISTRY.  79 

never  he  ordained  to  the  ministry.  Many  a  cougre- 
gation  has  gone  to  sleep  and  even  died  because  of 
the  inactivity  of  its  pastor.  '  'Work  for  everybody 
and  everybody  to  his  work"  should  be  the  minis- 
ter's motto.  Every  minister  should  be  a  pattern 
of  good  works. 

QUALIFICATIONS. 

The  Bible  refers  to  ministers  under  different 
names.  They  are  called  bishops  (1  Tim.  3:2),  eld- 
ers (Tit.  1:5),  ministers  (Col.  1:23),  preachers 
(Rom.  10:14),  and  evangelists  (2  Tim.  4:5).  The 
name  doubtless  depended  somewhat  upon  the  char- 
acter of  the  work  they  were  called  upon  to  do. 
The  qualifications  which  they  should  posse:. s  are 
clearly  stated  in  1  Tim.  3:2-7  and  Tit.  1:5-9.  It 
is  to  be  regretted  that  these  qualifications  have 
not  been  more  rigidly  insisted  upon  in  recent  years. 
Of  the  many  mistakes  that  have  been  made  in  the 
important  work  of  ordaining  ministers  in  many  de- 
nominations, it  seems  to  us  the  most  grievous  one 
has  been  to  mistake  intelligence  for  spiritual  power. 
While,  in  choosing  ministers,  there  may  be  a  ten- 
dency among  our  own  people  in  the  same  direction 
the  church  has  suffered  seriously  from  the  fact  that 
in  many  instances  intelligence,  true  Christian  piety 
and  sound  doctrine  have  been  in  a  large  measure 
overlooked.  It  is  very  important  that  ministers 
should  be  men  of  more  than  average  intelligence; 
but  it  is  of  much  more  importance  that  they  should 
be  men  whose  lives  correspond  with  their  profes- 
sions, whose  faith  is  pure,  who  are  grounded  and 
settled  upon  the  imperishable  Rock. 


60  BIBLE  DOCTRINES. 

ORDINATION. 

The  question  as  to  how  men  are  called  to  the 
ministry  has  given  rise  to  considerable  discussion. 
The  various  views  connected  with  this  question  are 
well  known,  and  need  not  here  be  repeated.  What- 
ever may  be  our  individual  views  w^e  all  agree  that 
we  make  no  mistake  when  we  follow  the  customs 
of  the  apostles. 

The  apostle  Paul  is  the  only  person  that  we 
have  any  record  of  who  received  his  call  direct 
from  God.  His  was  a  special  case,  both  as  to  his 
conversion  and  his  apostleship.  Even  in  this  case, 
we  find  that  the  vision  was  confirmed  to  Ananias 
as  well  as  to  Saul  (Acts  9:15).  In  a  number  of 
other  instances  men  of  whose  ordination  we  have 
no  record  preached  the  Gospel;  but  while  we 
have  no  record  of  their  ordination,  we  can  read 
nothing  that  would  lead  us  to  believe  that  they 
were  not  ordained.  We  have  abundance  of  evi- 
dence, however,  that  it  was  the  custom  in  apostolic 
times  to  ordain  men  to  the  work.  Matthias  was 
ordained  to  the  apostleship  by  lot  (Acts  1:26).  The 
seven  deacons  were  ordained  by  the  apostles  after 
they  had  been  chosen  by  the  church  (Acts  6:1-6). 
Paul  and  Barnabas  were  ordained  to  go  out  on 
their  missionary  journeys  (Acts  13:3).  Paul  di- 
rected Titus  to  ordain  ''elders  in  every  city"  (Tit. 
1 : 5).  As  these  elders  were  to  be  blameless  (v.  7) 
it  was  necessary,  of  course,  to  ascertain  the  fact 
that  they  were  "blameless."  What  better  way 
could  have  been  taken  than  the  voice  of  the 
church? 


THE  MINISTRY.  81 

From  the  evidence  that  we  have  before  us,  we 
conclude  that  the  apostolic  custom  of  choosing  men 
to  the  ministry  or  deaconship,  was  to  have  them 
chosen  by  voice  of  the  church  and  ordained  by  the 
apostles  or  elders  (bishops).  The  lot  was  used 
when  Matthias  was  chosen  to  the  apostleship,  and 
should  be  used  to-day  when  the  church  is  unable  to 
decide,  in  an  ordinary  way,  who  shall  be  chosen. 
To  dispense  with  the  lot  altogether  is  just  as  far 
out  of  the  way  as  is  the  practice  of  using  the  lot 
with  every  ordination,  whether  it  is  needed  or  not. 

If  men  are  called  to  preach,  through  the  instru- 
mentality of  the  church,  what  must  be  done  with 
those  brethren  who  claim  that  they  have  a  direct 
call  from  God?  Give  them  time  to  prove  them- 
selves (1  Tim.  3:10).  If  they  lack  the  scriptural 
qualifications,  we  know  at  once  that  the  call  is  not 
genuine.  If  they  are  men  of  good  report,  are  apt 
to  teach,  have  always  been  submissive  to  the  will 
of  God  and  to  the  will  of  the  church,  are  no  brawl- 
ers, no  strikers,  of  sound  mind,  industrious,  of 
sober  habits,  etc. ,  the  church  has  nothing  to  fear. 
If  the  Lord  wants  them  to  preach  He  will  open  a 
way  for  them.  The  church  will  be  moved  to  act 
on  the  matter  sooner  or  later.  There  is  no  excuse  for 
men  of  this  kind  to  go  out  as  strikers,  and  preach 
in  defiance  of  the  will  of  the  church.  That  is  the 
surest  kind  of  evidence  that  they  are  mistaken  as 
to  where  the  call  comes  from.  What  they  need  to 
do  is  to  wait  in  patience,  and  see  how  faithfully 
the  Lord  carries  out  all  His  plans  in  His  own  good 
time.     It  is  necessary  that  the  church  exercise  ex- 


82  lilBLE  DOCTRINES. 

treme  caution  and  give  themselves  over  to  much 
earnest  prayer  when  it  comes  to  dealing  with  such 
cases;  for  there  are  so  many  unworthy  ones  that 
claim  to  have  this  call,  that  it  frequently  is  diffi- 
cult for  the  church  to  determine  when  the  call  is 
genuine.  There  are  a  few  things,  however,  which 
on  becoming  evident,  should  settle  the  matter  at 
once.  If  the  brother  in  question  threatens  to  go 
out  and  preach  whether  the  church  wants  him  to 
do  so  or  not.  it  proves  him  to  be  a  striker  (Tit.  1 :  7). 
If  he,  for  want  of  energy,  fails  to  provide  for  his 
family,  ifc  makes  his  case  applicable  to  1  Tim.  5:8. 
It  must  not  be  forgotten  that  in  every  case  where 
a  brother  claims  to  have  a  call  from  God  to  preach, 
it  is  the  duty  of  the  church  to  investigate,  and 
should  only  be  too  glad  to  be  able  to  ordain  a  man 
full  of  the  Holy  Ghost,  and  abundantly  qualified  in 
a  scriptural  sense. 

SUPPORT   OF   THE    MINISTRY. 

The  church  is  the  Lord's  vineyard,  and  to 
prosper,  must  have  laborers  in  it.  These  laborers, 
to  whom  are  consigned  the  various  duties  above 
noticed,  have  bodily  wants.  These  wants  must  be 
supplied  from  some  source.  It  is  a  matter  of  no 
little  importance  to  know  just  what  provisions  the 
Scriptures  make  for  those  who  labor  for  the 
Cosi)el  by  the  appointment  of  the  church.  Con- 
sidering the  subject  in  the  light  of  the  Holy 
Scriptures  alone,  we  come  to  the  following  con- 
clusions: 

1.    The  Gospel,  of  Christ  is  Free. 

When  Jesus  was  giving  instructions  to  the 
twelve  for  their  work  in   tiie  ministry.   He   said, 


THE  MINISTRY.  83 

* 'Freely  ye  have  received,  freely  give."  This  in- 
struction from  Jesus  Himself,  concerning  His  (Dwn 
Gospel,  is  in  direct  connection  with  the  ministerial 
work  of  the  twelve;  it  follows  immediately  after  the 
command,  '  'Go  preach, "  '  'heal  the  sick, "  etc.  If  the 
instructions  of  Christ  were  followed  there  could 
be  no  puch  thing  as  a  hired  minister;  no  agreement 
would  ever  be  made  to  preach  for  a  certain  amount 
per  year.  When  there  is  a  call  for  the  Gospel  by 
any  one,  no  matter  whom,  that  the  minister  can 
fill,  let  him  go,  looking  to  the  Lord,  who  has 
promised  to  be  with  His  faithful  servants  to  the 
end  of  the  world.  Let  him  look  to  the  I^ord  for 
his  reward  and  his  support,  not  to  the  church  nor 
the  people.  The  Lord  will  provide  in  His  own  way; 
and  if  He  puts  into  the  hearts  of  the  people  to  help 
the  minister  in  his  work,  let  him  receive  it  thank- 
fully as  of  the  Lord.  Paul's  work  and  testimony 
prove  to  us  that  the  Holy  Spirit  taught  him  to 
preach  a  free  gospel.  He  wrote  to  his  Corinthian 
brethren  that  he  was  "chargeable  to  no  man." 
He  says  further,  *'And  in  all  things  I  have  kept 
myself  from  being  burdensome  to  any  of  you,  and 
so  will  I  keep  myself. "  To  the  Thessalonians  he 
says,  "Ye  remember,  brethren,  our  labor  and 
travail;  for  laboring  night  and  day,  because  we 
would  not  be  chargeable  to  any  of  you,  we 
preached  unto  you  the  gospel  of  God."  The 
language  here  used  indicates  that  "preaching  the 
gospel  of  God"  required  that  he  should  not  be 
chargeable  to  any;  it  must  he  free.  The  prophet 
Isaiah,  in  speaking  of  the  Gospel  of  Christ,   calls 


81  BIBLE    EOCTRINES. 

to  the  thirsty  for  the  ''water"  of  life,  saying, 
"Come  ye,  buy  and  eat;  yea,  come,  buy  wine  and 
milk  without  money  and  without  price."  Isaiah 
prophesied  a  free  Gospel,  Christ  taught  a  free 
Gospel,  Paul  preached  a  free  Gospel,  and  in  the 
vision  on  Patmos  we  hear  the  voice  of  the  Great 
I  AM  proclaiming  His  universal  invitation — ''The 
Spirit  and  the  bride  say.  Come.  And  let  him  that 
heareth  say,  Come.  And  let  him  that  is  athirst 
come.  And  whosoever  will,  let  him  take  the 
water  of  life  freely. " 

2.  The  minister  of  the  Gospel  should  labor  for  his  own 
support  outside  of  Ms  ministerial  duties. 
While  this  is  plainly  set  forth  in  the  apostolic 
writings,  and  was  strictly  observed  by  the  apos- 
tles, we  are  nowhere  taught  that  it  is  every  min- 
ister's duty  to  support  himself  exclusive  of  any 
help  from  the  church.  No  one,  however,  can 
studiously  and  impartially  read  the  writings  of 
that  most  zealous  and  successful  apostle  to  the 
Gentiles,  without  being  convinced  that  he  made 
the  advancement  of  the  Gospel  of  Christ  the  sole 
object  of  his  life,  and  took  every  precautiorl  that 
it  might  not  be  hindered  in  any  way.  He .  never 
permitted  his  support  to  interfere  with  his  min- 
istry. He  received  aid  whenever  it  was  offered 
and  he  was  in  need,  but  very  frequently  he  labored 
with  his  own  hands  to  his  necessities.  If  Paul 
found  it  expedient  to  labor  for  his  own  support, 
where  is  the  minister  at  present  whose  work  is  so 
important  that  he  has  no  time  to  look  after  his 
own  necessities?    When  Paul  came  to  Corinth  he 


THE  MINISTRY.  85 

joined  Aquilla;  "and  because  he  was  of  the  same 
craft  he  abode  with  them,  and  wrought,  for  by 
their  occupation  they  were  tent  makers"  (Acts 
18:3).  He  further  says,  '*Ye  yourselves  know, 
that  these  hands  have  ministered  unto  my  neces- 
sities, and  to  them  that  were  with  me.  I  have 
showed  you  all  things,  how  that  so  laboring  ye 
ought  to  support  the  weak,  and  to  remember  the 
words  of  the  Lord  Jesus,  how  he  said,  It  is  more 
blessed  to  give  than  to  receive"  (Acts  20:34,  35). 
He  wrote  to  the  Thessalonians,  that  while  he  had 
been  with  them,  he  ate  no  man's  bread  for  nought, 
but  wrought  night  and  day,  that  he  might  not  be 
chargeable  to  any  of  them.  He  says,  too,  that  he 
had  commanded  them,  that  if  any  would  not  work, 
neither  should  he  eat;  and  those  busy  bodies,  who 
seemed  to  think  it  their  duty  to  go  about  '  'working 
not  at  all,"  he  exhorted  that  "with  quietness  they 
work,  and  eat  their  own  bread."  To  the  Corin- 
thians he  says,  "We  are  buffeted,  and  have  no 
certain  dwelling  place;  and  labor,  working  with 
our  hands. " 

Until  a  minister  finds  himself  engaged  in  a  more 
important  field,  and  laboring  more  successfully  than 
Paul,  he  need  not  claim  that  the  importance  of  his 
work  is  an  excuse  for  depending  entirely  ujwn  the 
church  for  his  support.  If  apostolic  example  is 
worthy  of  imitation,  the  minister,  whether  he  be 
an  elder  in  charge  of  congregations,  or  an  evangel- 
ist sowing  the  good  seed  in  new  fields,  or  water- 
ing other  churches,  will  find  it  his  duty  to  labor 
with  his  own  hands. 


86  BIBLE  DOCTRINES. 

3.  It  is  the  duty  of  the  Church  to  administer  to  the 
necessities  of  her  ministers. 

Whether  it  be  to  supply  the  wants  of  the  body 
or  to  aid  them  iu  their  ministerial  labors.  Paul 
gave  these  instructions  to  Timothy  concerning  the 
support  of  '  'the  elders  who  labor  in  the  word  and 
doctrine:"  "The  Scripture  saith,  Thou  shalt  not 
muzzle  the  ox  that  treadeth  out  the  corn,"  and, 
the  laborer  is  worthy  of  his  reward  (1  Tim.  5:18). 
He  wrote  to  the  Corinthians  of  this  same  text,  and 
said,  ' '  For  our  sakes,  no  doubt,  this  was  written.  '* 
From  these  arguments  of  Paul  it  is  clearly  to  be 
seen  that  those  who  "labor  in  the  word  and 
doctrine  "  shall  have  their  actual  wants  supplied 
while  engaged  in  their  labors.  The  twelve  apos- 
tles and  the  seventy  were  sent  out  by  Jesus,  and 
instructed  to  provide  neither  gold,  nor  silver,  nor 
brass  in  their  purses;  no  scrip  for  their  journey, 
neither  two  coats,  neither  shoes,  nor  yet  staves: 
" for  the  workman  is  worthy  of  his  meat"  (Matt. 
10: 10).  All  things  necessary  to  their  journeys  and 
labors  should  be  supplied.  They  should  be  in 
want  of  nothing  whereby  the  Gospel  might  be 
hindered.  The  circumstances  should  still  be  such 
that  the  minister  could,  without  the  inconvenience 
of  making  previous  provisions,  engage  in  any 
necessary  gospel  labor  and  be  in  want  of  nothing. 
In  1  Cor.  9,  Paul  argues  very  pointedly  to  con- 
vince his  brethren  that  it  was  their  duty  to  show 
liberality  in  supplying  the  necessities  pf  those  who 
had  planted  the  church  there  and  labored  for  its 
prosperity.     He  says,    '  'Do  ye  not  k^iow  that  they 


THE  MINISTRY.  87 

which  minister  about  I'oly  things  live  of  the 
things  of  the  temple?  ai  d  they  which  wait  at  the 
altar  are  partakers  with  the  altar?  Even  so  hath 
the  Lord  ordained  that  they  which  preach  the 
Gospel  shall  live  of  the  Gospel. "  From  these  and 
other  arguments  in  th(3  same  chapter  it  is  estab- 
lished beyond  doubt  that  the  inspired  apostle 
knew  it  to  be  the  will  of  God  that  the  necessities 
of  those  who  labor  for  the  Gospel  should  be 
supplied  by  those  whom  the  Lord  has  blessed 
with  this  world's  goods. 

^.  The  charities  of  the  Church  are  for  those  ivho  are 
in  actual  need. 
Everywhere  in  the  apostolic  writings  where 
there  are  accounts  of  collections,  they  were  held 
for  the  benefit  of  the  poor.  It  was  the  poor  that 
the  church  should  care  for.  Charities  w^ere  then, 
and  are  still,  for  those  who  are  in  need,  and  not 
for  those  w^ho  are  in  need  of  nothing.  Paul 
received  many  contributions  from  the  church, 
but  they  were  always  for  his  necessities  or  for  the 
poor  saints.  Timothy  and  Erastus  ministered 
unto  him.  When  he  was  under  arrest,  Felix  com- 
inanded  the  centurion  that  he  should  not  hinder 
any  of  Paul's  acquaintance  to  minister  or  come 
unto  him.  Epaphroditus  from  Philix3pi  ministered 
to  his  wants.  He  afterward  acknowledged  the 
gift.  '  'I  am  full,  having  received  of  Epaphroditus 
the  things  which  were  sent  from  you. "  When  Paul 
was  at  Corinth  he  was  supplied  with  that  which 
was  lacking  by  the  brethren  who  came  from 
Macedonia.     One   of    the   many   Christian    duties 


88  BIBLE  DOJTRINES. 

named  in  Rom.  12,  is  "distributing  to  the  necessity 
of  saints."  Paul  went  to  Jerusalem  to  minister 
to  the  saints,  saying,  it  had  ''pleased  them  of 
Macedonia  and  Achaia  to  make  a  certain  contribu- 
tion for  the  poor  saints  which  are  at  Jerusalem. " 
The  apostle  did  not  go  among  the  churches  gather- 
ing contributions  for  future  use,  to  hoard  up  for 
coming  generations,  or  to  consume  by  extravagant 
living,  decorating  houses  and  bodies  in  a  manner 
unbecoming  people  professing  godliness.  Neither 
did  he  require  the  churches  to  reward  him  for  his 
services  among  them.  Contributions  in  apostolic 
times  were  actual  free  contributions,  not  payments 
of  contracted  debts.  They  were  for  immediate 
use  among  such  that  were  in  actual  need. 

5.  The  minister  is  not  a  hireling  to  the  congregation, 
hut  a  servant  of  Christ. 
When  the  seventy  disciples  were  sent  out  two 
and  two  to  labor  in  the  cities  w^here  Christ  Himself 
would  come,  He  said  they  were  w^orthy  of  their 
hire.  They  were  not  hired  by  those  cities  whither 
they  went  to  preach,  and  could  not  expect  their 
reward  from  them.  The  Lord  Himself  made  the 
appointment,  they  went  out  at  His  command,  they 
were  His  servants,  and  to  Him  they  must  look  for 
their  reward.  Jesus  said  to  them,  '  'Behold,  I  send 
you  forth  as  lambs  among  wolves. "  To  the  twelve, 
when  He  sent  them  to  preach  the  Gospel,  He  said, 
"Ye  shall  be  hated  of  all  men  for  My  name's 
sake."  They  were  His  servants,  and,  far  from 
being  employed  by  those  to  whom  they  were  sent, 
were    despised   and   persecuted  by   them      Jesus 


THE  MINISTRY.  89 

told  them  what  things  they  need  not  provide, 
stating  that  the  ''workman  is  worthy  of  his  meat." 
By  trusting  to  Him  their  wants  should  be  supplied. 
'  'One  is  your  Master,  even  Christ, "  is  what  Jesus 
said  to  His  disciples;  and  every  faithful  minister, 
laboring  in  His  vineyard,  is  governed  only  by  His 
word  and  Spirit,  and  never  by  the  wishes,  opinions, 
and  money  of  men, 

6,  The  minister  must  look  to  Christ  for  his  reivard. 
When  the  disciples  were  sent  out  they  received 
the  promise  that  all  their  wants  should  be  supplied, 
but  now^here  was  a  reward  promised  in  this  world 
to  the  laborer  for  Christ.  The  twelve  and  the 
seventy  had  the  promise  of  nothing  more  than  to 
have  their  actual  necessities  supplied.  '  'The  work- 
man is  worthy  of  his  meat. "  '  'Remain  eating  and 
drinking  such  things  as  they  give:  for  the  laborer 
is  worthy  of  his  hire;"  these  were  the  instructions 
from  their  Master.  They  were  promised  nothing 
more  than  what  they  absolutely  needed  while-  they 
were  engaged  in  the  work.  Paul  admonished 
Timothy  in  these  words:  "Having  food  and  raiment, 
let  us  be  therewith  content."  We  do  not  find  a 
single  instance  in  which  the  apostles  ever  asked  or 
received  anything  more  than  what  they  were  in 
actual  need  of  themselves,  or  was  needed  to  supplj^ 
the  wants  of  the  poor  saints  in  some  other  locality 
whither  they  were  going.  The  reward  of  the 
faithful  laborer  of  the  Lord  is  not  in  this  world; 
the  promises  all  show  that  in  this  world  he  shall 
have  tribulation,  and  the  reward  will  be  given 
with  the  blessing  promised  to  those  that  '  'die  in 


90  BIBLE   DOCTRINES. 

the  Lord."  He  does  not  look  for  his  reward  in 
this  life;  he  knows  that  Christ  is  his  Master,  and 
that  His  reward  to  His  servants  will  be  given  in 
heaven.  Neither  does  he  expect  to  be  rewarded 
both  here  and  in  the  life  to  come.  This  life  is  his 
day  of  toil,  the  Lord  supports  him  through  it,  and 
he  receives  his  reward  with  the  redeemed  in 
heaven  when  his  day  of  labor  has  ended. 

In  conclusion  of  this  subject  we  append  a  brief 
summary  of  the  thoughts  above  mentioned: 

1.  The  welfare  of  the  church  demands  that 
every  congregation  have  its  leader. 

2.  This  idea  is  sanctioned  by  Christ,  who 
chose  and  instructed  His  apostles;  and  by  the 
apostles,  who  organized  churches,  and  ordained 
deacons,  elders,  bishops,  ministers,  etc. 

3.  The  foremost  work  of  the  ministry  is  to 
preach  the  Gospel.  Aside  from  this  they  are  to 
oversee  their  congregations,  and  encourage  and  be 
a  pattern  of  every  good  work. 

4.  Ministers  should  be  model  Christians, 
thoroughly  established  in  the  faith,  able  to  drive 
conviction  to  the  hearts  of  sinners,  and  to  defend 
the  doctrine. 

5.  The  apostolic  mode  of  calling  men  to  the 
ministry  was  to  choose  by  the  church  and  ordain 
by  the  elders  (bishops).  When  a  brother  thinks  he 
has  a  call  from  God  direct,  the  church  should  con- 
sider his  claims. 

6.  A  neglected  ministry  and  a  hireling  min- 
istry are  both  detrimental  to  the  well-being  of  the 
church.     The    congregation    should    sup]:)ort   the 


THE  MINISTRY.  91 

ministry  by  seconding  their  labors  for  good,  by 
prayer,  by  words  of  encouragement,  and  by  means 
if  necessary.  The  results  arising  from  the  efforts 
of  a  minister  who  is  filled  with  the  Holy  Ghost 
are  invaluable,  and  should  never  be  degraded  by 
being  measured  by  dollars  and  cents.  Since  the 
minister's  services  belong  to  God,  he  should  be 
willing  to  give  them  '  'without  money  and  without 
price  " 


^^^^ 


CHAPTER  XI.— THE  MEMBERS. 


"Now  ye  are  the  body  of  Christ,  and  mem- 
bers in  particular."     1  Cor.  12:  27. 

OUR  RESPONSIBILITIES. 

God  works  through  human  instrumentalities. 
The  Father  handed  His  work  here  below  to  our 
Savior,  He  to  the  apostles,  they  to  their  succes- 
sors, and  so  on  down  the  line.  We  stand  in  direct 
line  of  the  succession.  If  the  cause  of  true  re- 
ligion is  not  as  prosperous  as  it  should  be,  it  is  be- 
cause we  do  not  allow  ourselves  to  be  used  of  God 
as  we  should.  Since  God  always  does  His  part,  it 
follows  that  the  prosperity  of  the  church  depends 
upon  two  things:  (1)  the  ministry;  (2)  the  mem- 
bers. 

RELATION   OF   THE   MEMBERS   TO     THE    MINISTRY. 

Worthy  ministers  should  have  the  hearty  sup- 
port of  the  church.  All  ministers  that  lead  peace- 
ful, upright,  pious,  consecrated  lives,  and  labor 
earnestly  for  the  advancement  of  the  cause,  are 
worthy  ministers.  Ministers  may  propose,  but 
the  church  must  act  in  order  to  carry  out  the  things 
proposed  to  be  done.  Nor  is  it  necessary  for 
everything  to  originate  with  the  minister.  Others 
have  minds  as  well  as  he.  When  a  member  has 
something  which  he  is  satisfied  would  be  beneficial 
to  the  cause,  let  him  not  be  backward  in  bringing 


THE  MEMBERS.  93 

it  forward.  To  secure  a  concert  of  action,  how- 
ever, and  as  the  minister  is  to  be  considered  the 
leader  in  the  church,  no  important  matter  should 
ever  be  taken  up  without  first  being  submitted  to 
him  for  an  expression  of  his  judgment.  Should 
there  be  more  than  one  minister  in  a  congregation, 
the  one  who  has  been  in  the  ministry  longest 
should  be  looked  upon  as  the  leader,  unless  ex- 
treme old  age,  or  other  disability,  disqualifies  him 
for  the  place.  Though  the  minister  is  to  be  re- 
garded as  the  shepherd  of  his  flock,  he  must  not 
be  regarded  as  a  lord,  nor  must  we  look  upon  him 
as  a  "boss."  He  holds  his  position  by  the  grace 
of  God  and  of  the  church,  and  should  at  all  times 
consider  himself  a  co-worker  with  the  rest  of  the 
flock. 

As  the  minister  looks  over  the  interests  of  his 
congregation,  so  the  congregation  should  look 
over  the  interests  of  the  minister.  If  his  minis- 
terial duties  are  such  that  his  family  has  scanty 
living,  the  congregation  should  see  that  the  neces- 
sary things  are  provided.  If  the  minister  is  a 
farmer,  an  occasional  day's  work,  or  some  other 
assistance,  coming  from  different  members  of  the 
congregation,  will  not  be  felt  much  by  any  one  and 
will  be  a  great  help  to  the  minister  and  his  family. 
This  is 

TRUE  CHARITY. 

But  charity  does  not  stop  here.  Christians 
should  be  generous  with  each  other  and  with  sin- 
ners. "It  is  more  blessed  to  give  than  to  receive." 
Let  this  be  our  motto  in  our  dealings  with  friends 


94  BIBLE  DOCTRINES. 

and  neighbors,    in   our   help   for  the  poor,   or  in 
whatever  we  may  be  engaged. 

SHOULD  MEMBERS  BE  LESS   PIOUS   THAN   A  MINIS- 
TER? 

It  is  commonly  expected  that  a  minister  should 
be  more  intensely  religious  than  any  member  of 
his  flock.  Thus,  a  certain  minister  is  known  as 
Bro.  Jones.  His  brother  goes  by  the  name  of  Mr. 
Jones.  His  father  or  his  uncle  are  commonly  re- 
ferred to  as  old  man  Jones.  Members  often  do 
things  that  are  not  exactly  scriptural,  but  nothing 
is  thought  of  it.  But  let  a  minister  do  the  same 
things,  and  it  is  ''simply  awful." 

This  is  not  as  it  should  be.  The  Bible  teaches 
consecration  on  the  part  of  everybody.  There  is 
no  one  code  of  morals  for  preachers  and  another 
for  the  members.  The  word  of  the  Lord  is  to 
"whosoever."  In  all  moral  questions  whatever  is 
wrong  for  a  preacher  is  wrong  for  a  member; 
whatever  is  right  for  a  member  is  right  for  a 
preacher.  This  we  say,  not  that  we  would  have 
the  ministry  descend  to  a  level  with  what  is  now 
considered  a  standard  for  common  members;  but 
that  the  membership  might  rise  to  a  level  with 
what  is  now  considered  9  standard  for  ministers. 
When  Peter  said,  "Ye  are  a  chosen  generation,  a 
royal  priesthood,  a  holy  nation,  a  peculiar  people, " 
he  referred  to  the  whole  body  of  Christians.  AU 
Christians  stand  on  a  common  level,  regardless  of 
what  their  position  in  church  may  be.  The  idea 
that  a  preacher  must  be  so  much  better  than  the 
rest  of  the  members,  does  not  elevate  the  ministry, 


THE   MEMBERS.  95 

but  degrades  the  congregation.  It  is  priestcraft, 
pure  and  simple;  one  of  the  worst  things  that 
can  happen  to  a  church.  Let  it  be  remembered 
that  the  Bible  calls  upon  all  men  and  women  to 
lead  pious,  holy  lives,  fully  consecrated  to  God, 
'  'thoroughly  furnished  unto  all  good  works. " 

EVERY  MEMBER  SHOULD  BE  A  WORKER. 

The  Bible  gives  us  a  parable  of  the  Talents  to 
teach  us  that  with  whatever  faculties  we  are  en- 
dowed, we  should  use  them  in  our  Master's  ser- 
vice. We  cannot  all  become  world-renowned 
preachers,  lecturers,  or  writers,  yet  if  we  contrib- 
ute the  little  mite  which  the  Lord  has  entrusted 
to  our  keeping,  our  reward  will  be  the  same  as  if  we 
had  accomplished  the  most  wonderful  works.  The 
servant  that  earned  two  talents  received  the  same 
terms  of  commendation  as  the  one  that  earned  five 
talents.  The  servant  that  received  one  talent  was 
rejected,  not  because  he  failed  to  earn  five  talents 
or  two  talents,  but  because  he  refused  to  do  any- 
thing. How  sad  it  is  to  find  church  members  of  to- 
day absolutely  refusing  to  do  anything  but  belong 
to  church.  That  is  hiding  the  talent  in  the  earth. 
May  they  not  at  some  future  time  wake  up  to 
hear  the  words,  "From  him  that  hath  not,  from 
him  shall  be  taken  away  even  that  which  he 
hath''?  Our  admonition  is,  dig  up  the  talent  and 
go  to  work.  God  wants  His  children  to  be  doing 
something. 

Some  object  to  giving  themselves  over  to  act- 
ive work,  because  they  are  "so  awkward. "     These 


93  BIBLE    DOCTRINES. 

persons  are  often  among  the  shrewdest  when  it 
comes  to  business  affairs,  or  the  most  entertaining 
of  talkers  in  social  intercourse.  We  must  believe 
that  Satan  furnishes  them  excuses  for  not  being  at 
work.  The  question  is  not,  how  much  can  you 
do?  but,  are  you  doing  what  you  can?  Some  earn- 
est Christians  who  are  not  doing  as  much  as  they 
are  capable  of  doing  would  really  do  more  if  they 
saw  their  opportunity.  For  their  benefit  we  enu- 
merate a  number  of  lines  of  Christian  work  which 
are  open  to  all  believers.  We  do  not  mean  that 
'they  can  follow  all  these  lines  of  work,  but  in 
them  they  may  find  a  range  wide  enough  to  employ 
their  time  profitably. 

LINES  OF  CHRISTIAN  WORK. 

1.  Attend  church  services  regularly  and 
promptly. 

2.  Assist  in  singing,  prayer,  and  occasionally 
in  exhortation. 

3.  Take  part  in  Sunday  school,  either  as 
superintendent,  teacher,  or  scholar. 

4.  Attend  and  take  part  in  other  religious 
meetings,  such  as  Bible  readings,  Sunday  school 
conferences,  etc. 

5.  Establish  mission  Sunday  schools. 

6.  Work  in  home  or  foreign  missions. 

7.  Read  the  Bible,  and  other  religious  works, 
especially  your  own  church  literature. 

8.  Help  the  poor  of  the  neighborhood. 

9.  Distribute  tracts,  and  other  religious  liter- 
ature. 


THE    MEMBERS.  97 

10.  Contribute  means  for  charitable  and  relig- 
ious purposes. 

11.  Talk  with  sinners  concerning  the  salva- 
tion of  their  souls. 

12.  Try  to  interest  careless  church  members 
in  a  more  zealous  life. 

13.  Visit  the  sick  and  comfort  them  with 
scripture  reading  and  prayer. 

14.  Exercise  in  frequent  prayer,  not  failing 
to  mention  those  for  whom  especial  interest  is 
felt. 

15.  Try  to  get  everybody  to  attend  church, 
Sunday  school,  or  any  other  meeting  designed  to 
build  up  in  the  most  holy  faith. 

16.  Be  a  missionary  for  Christ  by  leading  a 
pious,  holy  life,  in  all  things  striving  to  be  "a 
pattern  of  good  works. " 

TEMPERANCE. 

What  we  have  to  say  with  reference  to  this  sub- 
ject refers  to  ministers  as  well  as  to  members. 
When  we  speak  of  ''Temperance,"  we  refer  to  it  in 
its  broadest  sense,  for  we  recognize  that  we  may  be 
intemperate  in  more  ways  than  one.  The  word 
says,  "Every  one  that  striveth  for  the  mastery  is 
tem Iterate  in  all  things."  No  other  sin  destroys 
the  power  of  effective  Christian  work  so  much  as 
intemperance. 

Let  us  see  what  Alcohol  does.  It  costs  the 
United  States  about  $1,000,000,000  annually,  or 
nearly  as  much  as  the  combined  cost  of  our  food 
and  clothing.     There  are  600,000  drunkards  in  the 


98  BIBLE   DOCTRINES. 

United  States,  of  whom  nearly  100,000  annually  go 
down  to  a  drunkard's  grave  and  a  drunkard's  hell. 
It  is  instrumental  in  filling  our  jails,  penitentiaries, 
lunatic  asylums,  gambling  dens,  and  houses  of  ill- 
fame,  and  brings  untold  misery  upon  thousands  of 
families  that  might  otherwise  have  been  prosper- 
ous and  happy.  Now  these  are  facts,  and  yet  good 
men  insist  u^^on  putting  the  stamp  of  approval  upon 
this  infamous  liquor  traffic  by  occasionally  taking 
a  drink.  God  speed  the  day  when  all  church  mem- 
bers will  see  this  in  its  proper  light. 

Tobacco  has  not  the  long  catalogue  of  crime  at- 
tached to  it  that  Alcohol  has;  yet  it  is  known  to  be 
a  filthy  habit,  to  create  a  progressive  appetite  for 
something  stronger,  to  bring  some  form  of  disease 
upon  those  that  use  it,  to  impair  the  intellectual 
faculties  and  moral  sensibilities,  and  make  slaves 
of  its  users.  All  this  does  not  keep  the  United 
States  from  spending  more  money  for  tobacco  than 
for  bread. 

In  the  line  of  fast  living  the  American  peo^Dle 
are  not  altogether  blameless.  Many  persons  have 
become  physical  wrecks  through  intemperate  eat- 
ing, and  many  others  have  been  made  to  suffer  from 
clothing  forced  upon  them  as  devotees  to  the  god- 
dess of  fashion. 

Add  to  what  we  have  already  referred  the  enor- 
mous sums  of  money  that  are  annually  spent  for  ex- 
travagant clothing,  fine  furniture,  elegant  build- 
ings (including  church  edifices),  fast  horses  and 
high  living  in  many  other  lines,  and  you  have  some 
idea  of  the  enormous  tax  which  the  sin  of  intem- 


"  THE   MEMBERS.  99 

perance  is  levying  upon  this  boasted  Christian  land 
of  ours.  This  is  all  the  more  appalling  when  we 
remember  that  professedly  pious  church  members 
are  keeping  abreast  with  the  world  in  nearly  all  (if 
not  quite  all)  the  forms  of  intemiDerance  already 
mentioned. 

What  does  all  this  mean?     It  means  that  Amer- 
ica is  spending  more  money  foolishly  than  for  the 
necessaries  of  life;  that  the  last  energies  of  oui^ 
people  are  taxed  to  keep   up  that  hydra- headed 
monster- god, Intemperance,  Fashion,  Pleasure;  tliat 
the  money  thus  foolishly  spent  by  the  people  of' 
our  country  would  carry  the  Gospel  within  the  hear- 
ing of  every  intelligent  being  on  the  globe,  andl 
that  there  would  then  be  enough  money  left  to  feed 
and  clothe  the  poor  of  our  land;  that  vice  and  crime 
flourish,  and  godliness  is  brought  to  naught  as  a 
consequence  of  these  excesses;  and  that  many  peo- 
ple calling  themselves  Christians  are  helping  to 
bring  about  these  results. 

What,  then,  is  the  duty  of  Christian  people?  De- 
nounce these  follies  in  unmeasured  terms.  Re- 
prove them  by  your  personal  habits.  Avoid 
the  use  of  stimulants  and  narcotics,  except  by 
advice  of  competent  medical  authority.  Lay 
aside  all.  jew^elry  as  being  a  iivseless  expense.  Let 
the  clothing  be  plain,  comfortable,  and  inexpen- 
sive. Avoid  extravagance  in  all  things.  Bo  "tem- 
perate in  all  things. "  Let  the  soul  enjoy  the  love 
pf  God  and  the  beauty  of  Nature  rather  than  tlie 
pompous  display  of  the  world.  Let  the  energies 
of  our  people  be  directed   to  practical   things — 


100  BIBLE  DOCTRINES. 

things  that  will  ennoble  the  soul  of  man,  alleviate 
the  sufferings  of  the  poor,  diminish  the  worry, 
fretting,  strife,  disappointments,  etc.,  which  intem- 
perate living  has  brought  upon  us — rather  than  tc 
feast  upon  the  giddy,  gaudy,  flashy  things  of  sin- 
ful life  that  intoxicate  the  soul  and  unfit  man  for 
the  service  of  God. 

It  is  not  difficult  to  see  the  results  of  such  a 
course.  Lifted  above  the  intoxication  of  carnal 
pleasure,  we  would  more  fully  realize  the  richness 
of  God's  glory.  Christianity,  as  seen  by  the  world, 
w^ould  then  stand  for  all  that  is  pure  and  ncble  and 
true.  The  Spirit  of  God  w^ould  be  manifested  in 
greater  abundance,  and  the  power  of  the  church 
thereby  increased.  Intemperance,  in  its  various 
forms,  would  be  diminished,  and  with  it,  the  op- 
position to  righteousness.  The  Lord  help  us  to  be 
''temperate  in  all  things." 

FAMILY   WORSHIP. 

In  a  preceding  chapter,  we  called  attention  to 
the  importance  of  holding  family  worshi]).  We 
desire  to  notice  this  subject  at  greater  length. 
Children  may  be  impressed  with  the  reality  of  the 
Christian  religion  by  this  means  as  they  can  by  no 
other.  It  impresses  them  with  the  fact  that  God 
is.  not  that  vague,  indefinite  Being,  who  will  be  very 
serviceable  to  them  when  they  come  to  die;  but 
that  He  is  an  ever-present  Being  and  Helper — a 
prayer-answering  as  well  as  a  prayer-hearing  God 
— upon  whom  we  can  rely  every  moment  of  our 
lives. 


THE  MEMBERS.  101 

The  absence  of  this  custom  among  many  Chris- 
tian families  is  to  be  deplored.  Men  who  can  '  'btand 
up  in  meeting, "  and  with  long,  sanctimonious  faces, 
tell  of  the  personal  work  of  a  persoiial  Redeemer, 
are  as  silent  as  the  grave  upon  this  subject  in  the 
presence  of  their  families.  Why  this  silence?  Are 
not  their  children  given  to  their  special  charge, 
and  are  not  they  esiDecially  responsible  for  the  fate 
of  their  children?  Then  should  they  not  take  es- 
pecial  pains  to  instruct  them  aright? 

To  show  what  may  be  gained  by  holding 
family  worship,  we  relate  an  incident  which  re- 
ceived notice  in  public  print  a  few  years  ago.  A 
Christian  woman  was  unfortunate  enough  to  have 
a  drunken,  unbelieving  husband.  She  read  the 
scripture  quotation,  '  'As  for  me  and  my  house,  we 
will  serve  the  Lord. "  She  murmured,  "Can  I  say 
that?"  Her  heart  sank  within  her  as  she  thought 
of  her  brutal,  drunken  husband.  Then  she  rallied 
her  courage  and  said,  ' '  Yes,  by  God's  grace,  I  can. " 
That  night  she  took  her  boy,  read  to  him  a  short 
scripture  lesson,  explained  it  to  him,  and  knelt 
down  in  prayer.  This  she  repeated  daily  from 
that  time  forward.  Her  husband  opposed  her  in 
this,  ridiculed  her  pretentions,  and  tried  in  every 
way  to  get  the  boy  prejudiced  against  her  religion. 
But  the  prayers  of  the  mother  prevailed.  The  boy 
grew  up  under  the  influence  of  the  mother's 
prayers  and  the  mother's  tears,  and  early  learned 
to  confess  his  Savior.  Together  they  prayed  and 
brought  about  the  conversion  of  the  husband  and 
father.     After  years  of  heartaches  and  disappoint- 


102  nfULlG   DOCTRINES. 

ments,  that  noble  womau,  restiug  on  the  assurance 
that  God  hears  and  answers  prayers,  could  say  to 
the  world,  *  'As  for  me  and  my  house,  we  will  serve 
the  Lord. "  Fathers,  mothers,  do  not  neglect  thr 
interests  of  your  children.  Gather  them  around 
your  family  altars,  and  there  instill  into  their 
)iearts  those  etcu'nal  principles  that  will  eventually 
bring  them  into  the  fold  of  Christ,  and  make  them 
valiant  soldiers  of  the  cross. 


•B:^C^ 


CHAPTER   XII.— BAPTISM. 


"Go  ye  therefore,  and  teach  all  nations,bap- 
tizing  them  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost."  Matt. 
28:19. 

DISCUSSIONS  ON  THE  SUBJECT. 

This  subject,  like  other  plain  Bible  doctrines, 
has  been  debated  ever  since  the  days  of  John  the 
Baptist.  The  strong  opponents  to  its  scriptural 
reality,  intention,  and  obligation  as  a  perpetual 
rite,  together  with  the  ultra- extremists  concerning 
the  manner  of  its  application,  are  gradually  giving 
away,  and  we  indulge  the  hope  that  soon  all  dis- 
cords on  this  subject  will  be  confined  to  the  history 
of  the  past.  Truth  needs  no  defense.  It  is  eter- 
nal and  must  therefore  remain.  Theory  not 
founded  upon  truth  is  like  the  arrows  of  the  an- 
cients, that,  at  displeasure  against  Jupiter,  were 
shot  into  the  air,  but  fell  far  short  of  their  mark, 
naturally  returning  to  their  original  starting  place. 
It  is  along  the  line  of  truth  that  we  shall  endeavor 
to  notice  this  most  important  of  Christian  ordi- 
nances— baptism. 

KINDS   OF    BAPTISM. 

Among  the  kinds  of  baptism  mentioned  in  the 
Bible  are  the  baptism  with  water  (Matt.  3:6;  Matt. 
28:19;  Acts  1:5),  the  baptism  of  the  Holy  Spirit 
(Acts'l:5;  1  Cor.  12:18),  the  baptism  of  fire  (Matt. 


i04  BIBLE   DOCTRINES. 

3:11;  Luke  8:16),  and  the  baptism  of  suffering 
(Matt.  20:22;  Mark  10:38;  Luke  12:50).  Since  it 
is  the  purpose  of  this  chapter  to  deal  expressly 
with  water  baptism  as  a  Christian  ordinance,  we 
shall  confine  ourselves  to  this  kind  of  baptism,  ])re- 
ceJed  by  a  brief  consideration  of  that  baptism  of 
which  water  baptism  is  a  symbol. 

SPIRIT  BAPTISM. 

There  is  a  human  part  and  a  divine  part  in  every 
Christian  work.  The  human  part  of  this  ordinance 
is  water  baptism,  the  divine  part  is  the  baptism  of 
the  Spirit. 

Objects  of  Spirit  Baptism. 

1.  It  is  the  saving  ordinance.  The  word  says: 
''By  one  Spirit  are  we  all  baptized  into  one  body"' 
(1  Cor.  12:13).  Lost  in  his  sinful  condition,  the 
sinner  recognizes  the  same,  repents  of  his  deeds 
and  cries  to  God  for  pardon.  Here  comes  the  di- 
vine response,  and  by  the  Spirit  he  is  baptized  into 
the  body  of  which  Jesus  Christ  is  the  head.  (See 
Rom.  6:3;  Eph.  4:30). 

2.  It  makes  us  pure  in  the  sight  of  God.  (Ezek. 
36:25-27;  Tit.  3:3-7;  Heb.  9:14). 

3.  It  gives  us  Christian  boldness.  The  Scrij:)- 
tures  show  that  it  had  this  effect  upon  the  apostles 
and  their  followers  whenever  administered.  The 
same  disciple  that  cowered  before  the  maid  tlie 
night  of  the  betrayal,  and  said  'T  know  him  not," 
stood  up  after  Pentecost  before  the  rulers  and 
boldly  declared  that  "we  should  obey  God  rather 
than  man. "  The  baptism  of  the  Holy  Ghost  has 
the  same  effect  everywhere.    It  enabled  Stephen  V 


BAPTISM.  105 

declare  the  truth  when  he  knew  that  martyrdom 
would  be  the  result.  It  enabled  Paul  to  endure 
the  hardships  of  his  missionary  journeys.  It  gave 
our  forefathers  enough  Christian  fortitude  to  pre- 
fer the  stake  to  a  denial  of  their  faith.  It  is  the 
power  to-day  that  moves  the  people  of  God  forward 
in  the  great  work  of  rescuing  souls  from  the  powei 
of  darkness. 

4.  It  x)Tepares  the  heart  for  the  j^'t'oper  reception 
of  the  ivord.  Our  Savior  illustrates  this  in  the  par- 
able of  the  sower.  Christ  is  the  sower.  The  word 
of  God  is  the  seed.  The  human  heart  is  the 
ground.  While  the  Sower  does  His  work  well,  and 
the  seed  is  faultless,  the  ground  is  not  always  in 
proper  condition.  It  is  one  mission  of  the  Spirit 
to  properly  prepare  the  heart  for  the  reception  of 
the  word.  While  Peter  was  at  the  house  of  Cor- 
nelius and  saw  the  miraculous  effect  which  the  bap- 
tism of  the  Holy  Ghost  had  upon  the  people,  he 
said,  "Can  any  man  forbid  water,  that  these  should 
not  fee  baptized,  which  have  received  the  Holy 
Ghost  as  well  as  we?"  (Acts  10:47).  The  Spirit 
had  begun  its  work,  and  they  were  now  ready  to 
proceed  with  their  Christian  duties,  foremost 
among  which  was  the  administration  of  water  bap 
tism. 

Having  given  the  principal  objects  of  the  Spiriu 
baptism,  we  shall  next  notice  the 

OBJECTS    OF   WATER   BAPTISM. 

1.     ]i   is  the  initiatory  rite  that  inducts  into  tne 
visible  church.     Our  Savior's  final  ffreat  commission 


lOb  BIBLE  DOCTRINES. 

implies  this  (Matt.  28: 19,  30).     It  is  so  understood 
by  almost  all  religious  denominations. 

2.  It  is  a  symbol  of  the  baptism  of  the  Spirit.  As 
by  the  Spirit  we  are  baptized  into  the  body  of 
Christ  (1  Cor.  12:13),  so  by  the  application  of  water 
baptism  we  are  baptized  into  the  visible  body  of 
the  church.  Our  Savior  indicated  the  proper  re- 
lation between  the  two  baptisms  when  He  said, 
*'For  John  truly  baptized  with  water,  but  ye  shall 
be  baptized  with  the  Holy  Ghost  not  many  days 
hence"  (Acts  1:5).  The  same  relation  is  again 
shown  in  Acts  11: 15,  16,  when  Peter  explained  his 
remarkable  experience  in  the  house  of  Cornelius: 
'  'And  as  I  began  to  speak  the  Holy  Ghost  fell  on 
them,  as  on  us  at  the  beginning.  Then  remem- 
bered I  the  word  of  the  Lord,  how  he  said,  John 
indeed  baptized  with  water;  but  ye  shall  be  bap- 
tized with  the  Holy  Ghost."  As  the  visible  ele- 
ment is  employed  in  the  initiation  into  the  visible 
church,  so  the  invisible  element  is  employed  in  the 
initiation  into  the  invisible  church  of  God. 

3.  It  is  an  act  of  obedience  to  fulfill  all  righteous- 
ness. This  was  the  construction  placed  upon  water 
baptism  by  our  Lord  and  Master.  John  had  been 
baptizing  unto  repentance  (Matt.  3: 11);  but  with  the 
baptism  of  our  Savior  another  meaning  was  added 
to  the  rite.  '  'Suffer  it  to  be  so  now,  for  thus  it  be- 
cometh  us  to  fulfill  all  righteousness"  (Matt.  3: 15). 
Baptism  thereafter  was  to  be  a  rite  or  ceremony 
looking  not  only  to  repentance,  but  also  to  the 
righteousness  which  our  Savior  came  to  bring  into 
the  world. 


BAPTISM.  107 

4.  n  is  the  answer  of  a  good  conscience  toward 
God.  This  was  a  further  constraction  placed  upon 
water  baptism  by  the  apostle  Peter  (1  Pet.  3:21). 
Baptism,  he  says,  is  not  for  the  putting  away  of 
the  filth  of  the  flesh,  but  rather  the  answer  of  a 
good  conscience  toward  Cxod.  As  we  journey 
through  life  amid  the  rugged  rocks  of  a  vain  and 
unfriendly  world,  our  baptism  stands  out  in  bold 
relief,  and  in  this  way  it  not  infrequently  happens 
that  the  recollection  of  our  baptism  in  connection 
with  our  profession  of  faith  in  Christ  "doth  also 
now  save  us. " 

5.  It  typifies  the  purification  of  the  heart  (Acts 
2:38).  Washing  with  water  is  the  most  natural 
and  universal  mode  of  cleansing  from  external  im- 
purities, and  is  therefore  the  most  fitting  symbol 
of  internal  or  spiritual  purification.  Baptism  de- 
notes this  purity,  and  is  intended  to  present  to  us 
the  cleansing  of  the  soul  by  the  blood  of  Christ; 
and  still  more  distinctly  by  tiie  effusion  of  the  Holy 
Spirit.  To  this  interpretation  of  it  we  are  directe  I 
by  the  prophet  Isaiah,  ''I  will  poui*  water  upon  him 
that  is  thirsty,  and  floods  upon  the  dry  ground;  I 
will  pour  my  Spirit  upon  thy  seed,  and  my  blessing 
upon  thine  offspring''  (Isa.  44:8). 

While  the  ceremonial  wasliings  or  baptisms  to 
the  Jew  expressed  purity,  unity,  loyalty,  i.i.d 
separation  from  the  Gentile  worki,  they  also  point 
to  the  coming  Messiah,  wlio  alone  coiUd  cleanse 
with  the  living  water  of  which  we  may  drink  and 
never  thirst.  To  become  a  .lew  outwardly  the 
law  demanded  washing  (or  l)a])tism),  while  to  be- 


108  BIBLE  DOCTRINESL 

come  one  inwardly  required  faith  in  the  blood  of 
bulls  and  of  .lioats  (Heb.  9:13).  So  with  the  kingdom 
of  God  in  the  Gosi:)el  dispensation.  Water  is  the 
means  used  to  denote  the  visible  kingdom  (or  the 
collection  of  apparent  saints),  while  to  be  born  of  the 
Spirit  is  the  absolute  requirement  of  the  invisible 
kingdom  (or  the  collection  of  real  saints).  Water 
is  a  symbol  of  purity  of  which  the  Spirit  is  the 
real.  It  is  said  that  our  Savior  came  by  water 
and  blood  (1  Jno.  5:6).  The  Spirit  bore  witness  to 
this  fact  at  His  baptism.  He  did  not  come  by 
water  only,  but  by  blood  also.  He  shed  His  most 
precious  blood  to  expiate  our  offenses;  and  God 
gave,  as  it  were,  a  sensible  intimation  of  these 
united  purposes  when  there  came  out  of  His 
wounded  side  blood  and  water,  which  descended 
in  such  a  manner  that  each  could  be  distinguished 
from  the  other,  yet  agreeing  in  their  mode  of 
operation. 

The  fitness  of  the  symbol  resides  in  the  nature 
and  not  in  the  quantity  of  water  used.  A  pailful 
is  just  as  emblematic  of  moral  jDurity  as  an  ocean, 
and  a  pint  just  as  expressive  as  either.  Hence 
the  fitness  of  the  emblem  has  nothing  to  do  with 
the  quantity  of  water  used.  Water  is  water, 
whether  there  is  much  of  it  or  little.  Hence 
we  say  that  a  small  quantity  poured  upon  the 
head  of  an  hidividual  is  just  as  significant  of  moral 
purity  as  a  quantity  sufficiently  large  to  dip  the 
1  .)dy  in.  And  in  this  respect  a  handful  of  pure, 
si^arlvling  water  is  more  expressive  of  moral 
purity  than  the  contents  of  a  large,  impure  iX)ol. 


'      '  BAPTISM.  lU'J 

BAPTISM   TO   BE    OBSERVED   AS    AN   ORDINANCE. 

Some  have  questioned  whether  it  was  really  in- 
tended that  water  baptism  should  be  observed  as 
an  ordinance.  With  us  this  is  no  question.  Op- 
ponents of  water  baptism  show  their  w^eakness 
when  they  hold  in  reality  as  a  divine  institution 
the  church  composed  of  male  and  female  members, 
together  with  officers  appointed  in  the  Scriptures 
to  superintend  its  affairs,  while  at  the  same  time 
they  reject  the  ordinances  which  the  same  Scrip- 
tures connect  with  the  church.  In  the  same  sen- 
tence are  the  commands  to  go  "teach  all  nations,*' 
and  to  baptize  "in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost."  Those  who^ 
woukl  have  us  believe  that  this  means  Spirit  bap- 
tism seem  to  forget  that  this  command  was  given 
to  men,  and  that  men  can  not  baptize  with  the 
Spirit. 

WATER   BAPTISM   NOT   REGENERATION. 

While  baptism  is  a  symbol  of  the  effusion  of  the 
Spirit  and  of  regeneration,  which  follows  as  a  con- 
sequence of  this  effusion,  it  neither  proves  nor  in- 
sures regeneration.  The  Church  of  Rome  has  long 
taught  that  regeneration  is  inseparably  connected 
with  this  ordinance.  From  that  church  this 
scheme  has  sjiread,  with  some  variations,  through 
several  of  our  Protestant  denominations.  A  single 
sentence  from  an  article  on  bajDtism  published  in  a 
religious  periodical  (Sept.  15,  -1891)  will  serve  as  a 
sample  of  this  strange  doctrine:  "Baptism  is  for 
(in  order  to)  the  remission  of  sins. "  To  the  credit 
of  the  church  of  which  this  paper  is  the  exponent. 


JJD  lilHLK    DOCTRINES. 

it  must  be  said  that  there  are  some  within  its  ranks 
who  hold  an  oj^posite  view,  as  the  following  letter, 
^vritten  by  one  of  its  members,  will  show: 

* 'There  is  a  great  deal  of  self-deception  among 
professing  Christians.  To  assert  that  baptism  is 
the  crowning  work  of  salvation  is  a  most  pitiful 
misconception  of  the  mind  of  God.  Baptism  has 
no  more  to  do  with  making  us  children  of  God 
than  the  natural  birth  has  to  do  with  making  us 
liuman  beings.  We  must  be  perfect  in  every  part 
and  member  and  organ  of  our  being  before  we  are 
born;  and  equally  must  we  be  fully  fashioned  in 
the  image  of  God  before  we  are  baptized.  In  re- 
mission of  sins,  what  the  administration  of  bap- 
tism does  in  type,  the  Holy  Spirit  does  in  fact 
The  blood  of  Christ  cleanses  from  all  sin"  (1 
Jno.  1 :  7). 

It  is  evident  that  the  question  of  water- 
I)aptism-regeneration  will  eventually  be  settled 
within  the  ranks  of  its  own  advocates. 

A  brief  notice  of  the  texts  which  are  commonly 
used  in  support  of  salvation  by  w^ater  baptism  may 
not  be  out  of  place. 

1.  "He  that  believeth  and  is  baptized  shall  be 
saved:  but  he  that  believeth  not  shall  be  damned." 
Mark  16:16. 

Here  the  concluding  clause  refutes  what  the 
introductory  one  is  employed  to  support.  We  in- 
fer from  this  that  there  is  a  possibility  of  being 
saved  without  baptism,  but  an  absolute  impos- 
sibility of  being  saved  without  faith.  This  does 
not  invalidate  baptism,  but  explains  the  real  and 


BAPTISM.  Ill 

apparent  relation  of  faith  and  baptism  in  the  for- 
giveness .of  sins. 

2.  * 'Except  a  man  be  born  of  water  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of  God. " 
John  3:  5. 

Our  Savior  gives  us  a  thought  which  renders 
the  interpretation  of  this  passage  of  Scripture 
very  easy.  "That  which  is  born  of  the  flesh  is 
flesh;  and  that  which  is  born  of  the  Spirit  is 
Spirit"  (John  3:6).  In  other  words,  like  begets 
like.  If  we  are  born  of  the  literal  water,  we 
become  like  literal  water.  If  we  are  born  of  the 
water  of  life,  we  become  like  the  living  water, 
which  is  like  a  fountain  springing  from  a  well  of 
eternal  life,  flowing  forever.  While  others  insist 
on  interpreting  this  as  literal  water,  we  prefer  to 
be  born  of  living  water,  from  which  we  may  drink 
and  never  thirst. 

3.  "The  washing  of  regeneration, ",  mentioned 
in  Tit.  3:5,  has  sometimes  been  used  as  a  text  to 
prove  water-baptism-regeneration.  If  this  re- 
fers to  water  at  all  (which  is  very  doubtful)  it  is, 
like  all  other  places  where  water  is  mentioned  in 
connection  with  a  purifying  process,  only  a  figure. 
Water  never  made  any  real  saint,  "According  to 
His  mercy  He  saved  us. "  It  is  the  real  washing 
by  the  blood  of  the  Lamb  that  makes  us  pure,  for 
"the  blood  of  Jesus  Chr'st  His  Son  cleanseth  us 
from  all  sin"  (1  Jno.  1:7). 

4.  ^"And  now,  why  tarriest  thou?  arise,  and 
be  baptized,  and  wash  away  thy  sins,  calling  on 
the  name  of  the  Lord. "    Acts  22: 16. 


112  BIBLE  DOCTRINES. 

If  this  means  a  literal  washing  away  of  sins, 
what  shall  we  make  of  the  statement  that  the 
blood  of  Jesus  cleanseth  from  all  sin?  (1  Jno.  1:7). 
Why  not  make  the  scriptural  application  and  use 
the  w^ashing  by  water  as  a  symbol  of  the  real 
washing  by  the  blood  of  the  Lamb? 

In  short,  we  may  state  our  objections  to  water- 
baptism-regeneration  as  follows: 

1.  Water  baptism  is  the  work  of  man;  salva- 
tion is  the  work  of  God. 

2.  Thousands  of  persons  have  submitted  to 
water  baptism,  whose  lives  showed  that  they  had 
never  been  converted. 

3.  We  have  at  least  two  instances  recorded  in 
the  Bible  where  salvation  was  effected  before  the 
administration  of  water  baptism : — 1.  The  thief  on 
the  cross,  2.  Cornelius  and  his  household. 

4.  '  'The  blood  of  Jesus  Christ  His  Son  cleans- 
eth us  from  all  sin. "   1  Jno.  1 : 7. 

The  Word  the  Great  Instrument  of  Regeneration, 

The  Scriptures  teach  us  that  the  Gospel  or  the 
truth  of  God  is  the  great  instrument  of  regenera- 
tion. ''The  truth  shall  make  you  free"  (Jno. 
8:32).  "Sanctify  them  through  thy  truth;  thy 
word  is  truth"  (Jno.  17:17).  "Of  his  own  will 
begat  he  us  with  the  word  of  truth"  (Jas.  1:18). 
"Being  born  again,  not  of  corruptible  but  of 
incorruptible  seed,  by  the  word  of  God "  (1  Peter 
1:23).  "The  Gospel  is  the  power  of  God  unto 
salvation"  (Rom.  1:16).  "In  Christ  Jesus  have  I 
begotten  you  through  the  Gospel"  (1  Cor.  4:15).' 


BAPTISM.  113 

These  and.  other  scriptures  prove  bey  or  d  the 
shadow  of  a  doubt  that  baptism  is  not  the  great 
instrument  of  salvation. 

PROPER  SUBJECTS  FOR  BAPTISM. 

Those  who  have  been  properly  instructed  are 
proper  subjects.  There  is  not  one  single  instance 
recorded  in  the  Bible  where  baptism  was  admin- 
istered except  upon  such  as  gave  evidence  of 
faith.  The  Bible  confines  Christian  baptism  to 
those  who  are  capable  of  receiving  instruction  or 
believing.  The  command  is  "repent  and  be  bap- 
tized." Philip's  reply  to  the  Ethiopian  was,  "If 
thou  believest  with  all  thine  heart,  thou  may  est. " 
Paul  was  baptized  after  the  scales  had  fallen  from 
his  eyes.  The  jailor  was  baptized  after  he 
believed.  Cornelius  and  all  they  that  were  in  the 
house  were  baptized  after  the  Holy  Ghost  had 
fallen  upon  them.  From  these  facts  it  is  plainly 
to  be  seen  that  the  scriptural  baptism  is  the 
baptism  upon  confession  of  faith.  Infant  baptism 
is  a  custom  borrowed  from  the  traditionary  prac- 
tices of  the  Eoman  Catholic  Church. 

We  oppose  infant  baptism  for  the  following 
reasons: 

1.  There  is  nothing  in  the  Scriptures  to  sub- 
stantiate it. 

2.  The  Scriptures,  in  teaching  this  subject, 
always  put  repentance  before  baptism. 

3.  The  apostles  baptized  only  upon  evidence 
of  faith. 

4.  It  leads  to  false  notions  of  conversion. 


114  BIBLK   DOCTRINES. 

5,  Infants  that  are  old  enough  to  notice  any- 
thing invariably  resist  it. 

6.  Infant  baptism,  as  a  traditionary  practice 
of  the  Roman  Catholic  Church,  had  its  origin  in 
the  unscriptural  doctrine  of  infant  damnation. 

FORMS    OF   BAPTISMS. 

The  three  modes  most  commonly  used  in  the 
administration  of  water  baptism  are  sprinkling, 
pouring,  and  immersion. 

By  counting  the  cleansing  processes  connected 
with  the  sacrificial  offerings  of  the  Old  Testament 
as  evidences  in  determining  the  mode  of  water 
baptism,  there  are  many  scriptural  reasons  favor- 
ing sprinkling  as  a  Bible  mode  of  baptism. 

Pouring  has  the  especial  distinction  of  being 
the  only  mode  mentioned  in  the  New  Testament 
that  is  called  baptism. 

Immersion  as  a  mode  of  baptism  has  many 
strong  supporters.  So  strong  in  their  opinion  are 
many  of  the  advocates  of  this  mode  that  they 
refuse  to  acknowledge  any  other  mode  as  being 
valid.  Some  go  even  farther  than  that.  They 
not  only  reject  sprinkling  or  pouring,  but  also 
single  immersion.  They  even  refuse  to  recognize 
trine  immersion  (which  is  their  own  mode)  unless 
the  persons  have  been  baptized  by  one  of  their 
own  ministers.  All  agree  that  such  a  course  is 
justifiable  only  wlien  the  Scripture  is  so  unmis- 
takably plain  that  no  conscientious  person  can  be 
mistaken  in  it.  We  shall  notice  later  on  how 
much  ground  there  is  for  this  position. 


BAPTISM.  U? 

MEANING  OF   THE   WORD  BAPTISM. 

Did  you  ever  find  the  definition  that  God  gives 
of  baptism?  Some  think  because  of  the  expres- 
sion, "there  was  much  water  there"  (Jno.  3:23)  it 
must  mean  immersion.  The  Greek  says  "many 
^vaters"  which  also  means  much  or  plenty  of 
water.  The  great  multitudes  needed  these  springs 
of  ^non  for  man  and  beast.  It  does  not  take  a  great 
quantity  of  water  to  baptize  by  any  mode  that 
men  use.  The  Bible  is  silent  as  to  the  quantity 
of  water.  At  places  where  people  became  fit 
subjects  for  baj^tism  it  was  administered.  But 
how  was  it  done?  What  does  baptism  mean? 

Need  we  turn  to  the  literature  of  the  ancient 
Greeks  or  Latin  fathers  to  find  the  definition  of 
baptism?  Shall  we  go  to  the  many  histories  and 
lexicons  of  uninspired  men  where  different  defini- 
tions are  given  to  correspond  with  the  practices 
of  the  people?  Nay,  let  us  resort  to  the  word  of 
God  and  get  it  fresh  and  pure  as  it  comes  from 
God  Himself. 

In  many  places  the  Scriptures  teach  that  the 
Lord  Jesus  baptizes  with  the  Holy  Ghost.  Jesus 
says,  "For  John  tr<uly  baptized  with  water;  but  ye 
shall  be  baptized  with  the  Holy  Ghost"  (Acts  1:5). 
Acts  2:17;  10:45  shows  that  Jesus  performed  His 
l>aptism  as  He  and  Joel  and  John  the  Baptist  had 
prophesied.  By  what  mode  did  Jesus  apply  the 
divine  essence  to  fit  subjects  for  His  baptism?  The 
Holy  Ghost  "fell"  or  "was  poured"  upon  them. 
What  John  and  tlie  apostles  did  with  water  Jesus 
did  with  the    Holy   Ghost — they   baptized.     The 


116  RTBLE   DOCTRINES. 

W3rd  baptize  comes  from  the  Greek  word  hapflzo. 
Some  say  that  all  the  learned  men  agree  that 
bapfAzo  means  immerse,  and  immerse  only.  In 
connection  with  the  baptism  of  the  believer  we 
fail  to  find  any  such  meaning  of  baptizo.  Jesus 
is  better  authority  than  all  the  learned  men  and 
He  does  not  even  include  imersion  in  His  bap- 
tizo, the  definition  of  which  He  really  acts  out  for 
us.  "Ye  shall  be  baptized;"  the  Spu'it  was  poured 
upon  them.  To  baptize  with  the  Holy  Spirit  and 
to  pour  out  the  Holy  Spirit  are  one  and  the  same 
thing.  -  ''Things  which  are  equal  to  the  same 
thing  are  equal  to  each  other."  T^en  baptizo  or 
baptize  means  to  pour  upon.  The  world  itself  can 
not  give  a  better  definition  than  God  gives.  If 
Jesus  used  the  pouring  mode  why  should  men 
invent  other  modes?  According  to  the  inspired 
witnesses  the  very  word  baptize  carries  the  idea  of 
pouring  with  it.  Therefore  we  take  God's  defini- 
tion and  Jesus'  pattern  and  baptize  with  water  by 
pouring  it  upon  the  applicant. 

We  have  every  reason  to  believe  that  there  was 
not  a  single  case  of  immersion  for  baptism  in  the 
apostolic  days,  but  soon  men  began  to  try  to 
improve  on  the  ordinance  of  Christ  and  made  it 
include  infant  baptism,  immei*sion,  and  other  forms 
and  meanings. .  The  earliest  immersionist  we  read 
of  was  Tertullian.  He  lived  several  hundred  years 
after  Christ  and  said  in  his  own  words  that  his 
baptism  answered  more  than  the  Lord  laid  down 
in  the  Gospel.  Philip  SchafP,  (Vol.  II.  page  249) 
writes  of  baptism  by  pouring  being  pictured  on 


BAPTISM.  117 

the  rocks  of  the  Roman  Catacombs,  one  iUustra- 
tion  of  which  is  assigned  to  the  second  century. 
And  further,  *  'It  is  remarkable  that  in  almost  all 
the  earliest  representations  of  baptism  that  have 
been  preserved  to  us,  this  the  pouring  of  water 
from  a  vessel  over  the  body  is  the  special  act 
represented."  But  there  are  many  points  in 
history  that  tend  to  define  baptism  other  ways,  so 
we  feel  to  fall  back  on  Jesus  and  His  word  for 
authority.  History  only  tells  what  people  have 
done.     The  Bible  shows  what  they  should  do. 

POURING. 

We  favor  pouring  as  the  Bible  mode  of  bap- 
tism, because — 

1.  It  is  typical  of  the  Spirit  baptism  (Matthew 
8:11;  Acts  1:5)  which  baptism,  whenever  spoken 
of,  consisted  of  an  outpouring.  (Acts  2:14-21;  10: 
44-48;  11:15,  16). 

2.  It  is  the  only  mode  mentioned  in  the  Bible  that 
is  called  a  baptism.  The  miraculous  outpouring 
of  the  Holy  Ghost  on  the  day  of  Pentecost  is  called 
a  baptism  by  John  the  Baptist  (Matt.  3:11),  by 
Christ  (Acts  1:5),  and  by  Peter  (Acts  11:15,  16). 
Here  are  three  competent  witnesses  whose  author- 
ity no  one  disputes.  What  better  evidence  do  we 
want?  Can  it  be  shown  any  place  that  immersion 
is  called  baptism?  Is  there  a  distinct  case  to  be 
found  in  the  Bible  where  a  putting  under  the 
water  was  called  a  baptism?  The  Bible  records 
one  instance  that  was  an  immersion  beyond  a  doubt. 
It  was  when  the  Egyptians  were  drowned  in  the 
Red  Sea.     It  is  worthy  of  note,  however,  that  this 


118  BIBLE    DOCTHINKS. 

event  is  nowhere  called  a  ba]jtism.     It  was  Israel 
that  was  baptized  unto  Moses.     (1  Cor.  10:2). 

3.  It  is  the  only  mode  that  harmonizes  ivith  the 
language  found  in  1  Jno.  5:8.  The  language  is  as 
follows:  *'And  there  are  three  that  bear  witness 
in  earth,  the  spirit,  and  the  water,  and  the  blood: 
and  these  three  agree  in  one. "  Let  us  see  how  they 
agree.  The  Spirit  whenever  administered  was  an 
outpouring.  The  blood,  as  it  flowed  from  the 
wounded  side  of  Jesus,  was  an  outpouring.  If 
* 'these  three  agree  in  one" — the  spirit,  the  water, 
and  the  blood — it  follows  that  the  administration  of 
the  water  must  also  be  an  outpouring. 

4.  Pouring  is  a  mode  of  baptism  that  can  be  u)ii' 
ver sally  practiced.  This  is  not  true  of  immersion. 
Baptism  is  by  command  of  Christ  universally  ob- 
ligatory; but  cases  often  occur  when  it  is  hazard- 
ous if  not  impossible  to  administer  this  rite  by  im- 
mersion. It  can  in  no  case  be  administered  safely 
to  the  sick  and  the  dying.  We  have  heard  of  a  per- 
son who  fully  embraced  the  Baptist  faith  lifteenor 
twenty  years  before  death,  and  in  all  this  lime  was 
not  able  to  be  hnmersed.  She  was  therefore  barred 
from  communion  here  on  earth,  and  died  unbaptized. 
Is  she  also  barred  from  heaven?  Baptism  by  pour- 
ing may  be  administered  at  any  place,  at  home  or 
abroad, — in  the  deserts  and  frozen  climes;  in  any 
condition,  w^hether  in  sickness  or  in  health;  in  any 
apparel,  whether  usual  or  unusual;  in  any  season, 
cold  or  hot,  wet  or  dry;  in  any  hour,  day  or  night. 

5.  The  Bible  Jigure  of  baptism  points  to  pouring 
ai  the  mode.     The  figure  is  found  in  1  Peter  i]:-l, 


BAPTISM.  119 

where  the  apostle  refers  to  the  ark  as  a  figure  of 
baptism.  Let  us  notice  this  figure.  The  ark  was 
first  standing  on  dry  ground,  afterwards  partly 
submerged  in  water.  In  either  position,  the  win- 
dows of  heaven  were  opened  and  water  was  pour- 
ing down  upon  the  ark.  No  figure  could  be  plainer. 
Like  the  ark,  the  applicant  for  baptism  may  stand 
either  on  dry  ground  or  in  the  water.  In  either 
position,  the  outpouring  of  water  upon  the  ark  typ- 
ifies the  outpouring  of  water  upon  the  applicant  s 
head. 

Immersionists  are  fond  of  referring  to  the  bur- 
ial and  resurrection  of  Jesus  as  a  figure  of  baptism; 
but  where  in  God's  word  is  it  so  stated?  While  w^e 
are  looking  for  figures,  why  not  take  the  figure 
which  the  Bible  gives  us? 

IMMERSION. 

We  have  already  referred  to  the  fact  that  the 
advocates  of  immersion  are  much  more  strenuous 
in  their  view^s  than  the  advocates  of  other  modes. 
In  their  estimation  baptism  means  immersion 
and  immersion  means  baptism,  and  that  set- 
tles it.  All  other  modes  are  invalid.  To  maintain 
a  position  so  radical  as  this,  one  would  naturally 
suppose  that  they  must  have  the  best  of  reasons 
for  their  claims. 

A  careful  study  of  the  Bible,  however,  will  dis- 
close the  following  facts: 

1.  The  Bible  nowhere  expressly  states  how  the 
water  is  to  be  applied. 

2.  There  is  no  penalty  pronounced  for  those 
w^ho  fail  to  properly  understand  this  subject,  and 


120  BIBLE  DOCTRINES. 

apply  the  water  in  a  different  way  from  the  implied 
mode  taught  in  the  word. 

3.  The  miraculous  outpouring  of  the  Spirit  on 
the  day  of  Pentecost  is  called  a  baptism  by  John 
the  Baptist,  Christ  our  Redeemer,  and  Peter  the 
Ajjostle. 

4.  The  word  immersion  is  not  so  much  as 
named  in  the  Bible. 

5.  In  no  place  between  Gen.  1:1  and  Rev.  22: 
21  is  there  a  single  recorded  instance  where  a  clear 
case  of  putting  under  the  water  is  called  a  baptism. 

How  any  thoughtful  and  well-informed  man  can, 
in  the  face  of  these  undisputed  and  incontroverti- 
ble facts,  continue  to  denounce  all  other  forms  of 
baptism  except  immersion  as  invalid  is  one  of  the 
things  hard  to  understand.  Should  not  these  facts 
convince  all  immersionists  that  they  are  wrong? 

TESTIMONY   OF   HISTORIANS. 

There  is  a  great  blowing  of  trumpets  concern- 
ing the  alleged  testimony  of  Greek  scholars  and 
historians.  Personally,  we  do  not  attach  as  much 
importance  to  this  testimony  as  some  do.  We  con- 
sider the  testimony  of  the  Bible  of  infinitely  more 
importance  than  the  combined  productions  of  all  the 
writers  of  profane  history.  You  can  take  history 
and  prove  anything.  We  are  not  surprised  that 
trine  immersion,  and  single  immersion,  and 
sprinkling,  and  pouring  have  all  been  successfully 
proven  by  historians  to  be  the  only  true  Bible 
mode  of  baptism.  This  question  must  be  settled 
by  the  Bible  and  not  by  history. 


BAPTISM.  121 

A  FEW  MORE   FACTS   CONCERNING   BAPTISM. 

A  careful  study  of  the  Bible  will  bring  to  light 
a  few  facts  that  are  hard  to  adjust  to  the  theory 
that  baptism  means  immersion. 

1.  A  number  of  scripture  passages  can  not  he  ad- 
justed to  this  meaning.  Take  for  examjDle  Acts  1 : 5, 
"For  John  truly  baptized  with  water,  but  ye  shall 
be  baptized  with  the  Holy  Ghost  not  many  days 
hence. "  Adjust  that  to  the  idea  that  baptism  means 
immersion,  and  it  would  read,  "For  John  truly 
dipped  his  subjects  into  the  water;  but  ye  shall  be 
dipped  into  the  Holy  Ghost  not  many  days  hence. " 

2.  Take  the  baptism  of  John.  The  word  says 
that  during  his  ministry  of  about  eighteen  months, 
he  baptized  "Jerusalem  and  all  Judea  and  all  the 
regions  round  about  Jordan."  (Matt.  3:5).  Ac- 
cording to  the  estimates  of  some  Baptists,  he  bap- 
tized 500,000  persons;  according  to  others,  about 
1,000,000.  Allow  him  one  minute  for  the  immer- 
sion of  each  applicant.  At  that  rate,  to  baptize  500,  - 
000  persons,  lie  must  have  stood  in  the  ivater  at  least 
fifteen  hours  each  day  during  the  entire  period  of  his 
ministry. 

3.  Rom.  6:3,  4  has  been  taken  as  the  strong- 
hold of  immersion.  It  is  here,  and  in  Col.  2:12, 
that  the  figure  of  the  burial  and  resurrection  of 
Christ  in  water  baptism  is  said  to  exist.  "The 
text  says,  "  Therefore  we  a^^e  buried,  etc. "  Buried 
when?  Right  now.  If  this  figure  is  worth  any- 
thing, it  means  that  right  now  we  are  buried  with 
water.  In  our  humble  judgment,  there  is  a  more 
plausible  rendering  of  these  verses.     Baptized  into 


122  BIBLE  DOCTRINES. 

Jesus  Christ  by  the  Sphit  (1  Cor.  12:13),  we  are 
baptized  into  His  death  by  the  baptism  of  suffering 
(Matt.  20: 22;  Luke  12: 50).  Being  made  dead  to  sin, 
we  walk  in  newness  of  life.  It  is  then  that  the 
apostle's  words  are  applicable  to  us  when  he 
says,  "Ye  are  dead,  and  your  life  is  hid  with  Christ 
in  God."     (Col.  3:3). 

Our  position  in  a  body  has  nothing  to  do  wliat- 
ever  with  the  manner  in  which  we  have  been  in- 
itiated into  it.  Baptists  are  initiated  into  their 
church  by  single  immersion,  Dunkards  by  trine 
immersion,  Presbyterians  by  sprinkling,  Menno- 
nites  by  pouring.  Yet  the  members  of  these  dif- 
ferent denominations  are  just  as  deeply  buried  in 
their  respective  organizations  as  if  they  had  been 
initiated  by  all  these  modes  of  baptism.  Since  the 
language  of  Rom.  6:4  refers  to  believers  in  the 
body,  and  not  to  the  mode  of  initiation,  and  since 
the  position  in  the  body  has  nothing  whatever  to 
do  with  the  mode  of  initiation,  it  follows  that  the 
force  of  this  striking  passage  of  Scripture  would 
be  materially  weakened  by  connecting  it  in  any 
way  with  literal  water. 

EIGHT   RECORDED    INSTANCES    OF   BAPTISM. 

Whether  the  ordinance  of  water  baptism  should 
be  observed  in  the  house  or  in  the  water  has  at 
times  received  serious  attention.  This  is  not  es- 
sential, as  we  have  no  command  concerning  the 
same.  The  command  to  baptize  is  explicit  and 
God-given,  and  cannot  be  ignored.  All  that  we 
have  concerning  the  place  is  the  example  of  our 
Savior    and    others.     While  we   would   be   doing 


BAPTISM.  123 

wrong  to  manufacture  a  command  when  no  com- 
mand exists,  and  can  not  therefore  authoritatively 
say  whether  the  baptism  should  take  place  in  the 
house  or  in  the  water,  it  would  be  at  least  a  safe 
plan  to  follow  the  example  of  our  Savior  and  go  to 
the  water.  That  we  may  have  some  idea  of  the 
customs  in  apostolic  times  (concerning  the  place. 
as  well  as  the  mode)  we  enumerate  the  eight  re- 
corded instances  of  baptism  recorded  in  the  Acts 
of  the  Apostles. 

1.  The  baptism  on  the  day  of  Pentecost.  (Acts  2.) 
There  is  nothing  in  the  narrative  to  lead  us  to  infer 
that  they  went  to  the  river  to  baptize.  As  they  were 
twenty  miles  from  the  river  Jordan  and  the  water 
at  Enon,  and  as  they  had  only  a  few  hours  in 
which  to  repair  to  the  water,  provide  for  a  change 
of  apparel,  and  baptize  three  thousand  converts,  it 
is  reasonable  to  suj)pose  that  they  were  baj^tized 
at  the  time  and  place  of  their  conversion.  Im- 
mersion in  this  case  was  almost,  if  not  quite,  an 
impossibility. 

2.  Baptism  of  Simon  (Acts  8:12,  13).  Nothing 
is  here  said  concerning  the  time  and  place. 

3.  Baptism  of  the  eunuch  (Acts  8:36-39).  The 
eunuch  was  baptized  in  the  water.  The  fact  that 
they  went  down  into  the  w^ater  has  by  some  been 
interpreted  to  mean  under  the  water  or  immer- 
sion. It  requires  no  close  reading  to  see  that 
Philip,  as  well  as  the  eunuch,  "went  down  into 
the  water."  If,  by  the  reading,  the  eunuch  was 
immersed,  Philip  according  to  the  same  reasoning 
was   also   immersed.     This  passage   of  Scripture 


124  BIBLE   DOCTRINES. 

absolutely  disproves  the  claim  that  into  the  water 
means  Immersion. 

4.  Baptism  of  Saul  of  Tarsus  (Acts  9:17-19). 
He  seems  to  have  been  baptized  in  the  house. 
'Ananias  went  his  way  and  entered  into  the 
house;  and  putting  his  hands  on  him,  said,- 
Brother  Saul,  the  Lord  even  Jesus  hath  sent  me, 
that  thou  mightest  receive  thy  sight,  and  be  filled 
with  the  Holy  Ghost.  And  he  received  his  sight 
forthwith,  and  arose,  and  was  baptized. '  There  is 
no  intimation  that  they  left  the  room  to  repair  to 
a  stream  or  bath  room,  but  that  he  simply  '  'arose 
and  was  baptized. " 

5.  The  baptism  of  Cornelius  and  kis  house- 
hold (Acts  10:44-48).  When  Peter  saw  the  mirac- 
ulous outpouring  of  the  Holy  Ghost,  he  said, 
"Can  any  man  forbid  water  that  these  should  not 
be  baptized?"  And  he  commanded  them  to  be 
baptized.  The  literal  rendering  is,  Can  any  man 
object  to  the  bringing  of  water?  We  have  every 
reason  to  believe  that  they  were  baptized  in  the 
house.  No  hint  whatever  about  leaving  the 
room. 

6.  Baptism  of  Lydia  and  her  family  (Acts  16: 
14,  15).  She  was  converted  at  the  riverside  where 
pious  people  had  assembled  for  worship.  There 
is  nothing  said  concerning  the  mode  or  place  of 
baptism.  It  is  reasonable  to  suppose  that  she  was 
baptized  either  on  the  bank  of  or  in  the  river. 

7.  Baptism  of  the  jailor  (Acts  16:33).  "He 
took  them  the  same  hour  of  the  niizht  and  washed 
the'r  stripes;  and  he  was  baptized,  h6  and  all  his, 


BAPTISM.  125 

straightway. "  There  is  nothing  in  this  narrative 
to  warrant  the  claim  that  they  had  left  the  jail  in 
search  of  a  stream  or  pool.  The  jailor  was  there 
to  look  after  the  prisoners.  To  leave  on  an  errand 
of  that  kind  would  have  put  him  under  censure  of 
the  law.  * '  But, "  says  some  one, '  'does  not  the  word 
say  that  he  took  them  into  his  own  house  after 
baptism?"  Yes;  every  jailor  has  a  private  house 
conveniently  located  so  that  he  can  watch  the 
prisoners,  and  still  be  at  home.  After  the  bap- 
tism in  the  jail,  he  took  them  into  his  private 
apartments  for  refreshments.  That  Paul  had  not 
left  the  building  is  evident  from  the  events  which 
followed;  for  Paul  refused  the  next  day  to  leave 
•  the  jail  except  by  legal  authority. 

8.  Baptism  of  certain  disciples  at  Epliesus 
(Acts  19: 1-5).  There  is  nothing  in  this  narrative 
to  indicate  the  place.  As  this  baptism  is  closely 
connected  with  the  baptism  of  the  Holy  Ghost, 
and  since  the  baptism  of  the  Holy  Ghost 
always  consisted  of  an  outpouring,  it  is  reasonable 
to  suppose  that  this  was  also  an  outpouring. 

DOES    "WASHING"   SIGNIFY   IMMERSION? 

Not  necessarily.  Indeed  it  is  more  often 
something  else.  The  washing  of  the  ordinary 
utensils  about  the  house  is  more  often  accom- 
plished by  an  effusion  than  by  dipping.  The  same 
is  true  in  bathing.  The  same  is  true  in  most 
other  things. 

ONE   ACTION   VERSUS   THREE. 

Some  scripturians  have  analyzed  the  gram- 
matical  construction   of    the    sentence    found    in 


12()  BIBLE   DOCTRINES. 

Matt.  28:19,  and  have  construed  it  to  mean  three 
actions.  Such  persons  seem  to  forget  that  there 
is  a  similar  sentence  in  Luke  9:26,  "For  whoso- 
ever shall  be  ashamed  of  me  and  my  words,  of 
him  shall  the  Son  of  man  be  ashamed  when  he 
shall  come  in  his  own  glory,  and  in  his  Father's, 
and  of  the  holy  angels. "  The  construction  of  this 
sentence  does  not  insure  three  comings  of  Christ 
any  more  than  the  preceding  sentence  warrants 
three  actions  in  baptism.  1  Jno.  5 : 7  says  that 
these  three — the  Father,  the  Word,  and  the  Holy 
Ghost — are  one.  "What  God  has  joined  together 
let  not  man  put  asunder. "  Let  all  our  actions  be 
done  in  the  name  of  the  one  triune  God — the  Father, 
Son,  and  Holy  Ghost — and  not  (as  is  done  by 
those  who  baptize  in  three  actions)  in  the  name  of 
each  individual  of  the  Trinity. 

Besides,  if  it  were  true  that  we  could  lawfully 
do  some  things  in  the  name  of  only  one  individual 
of  the  Trinity,  one  action  would  still  be  sufiicient, 
and  three  would  be  superfluous.  We  can  do  things 
in  the  name  of  a  dozen  beings,  without  requiring 
more  than  one  action.  When  Ethan  Allen  de- 
manded the  sui'render  of  Ft.  Ticonderoga,  the 
commander  of  the  fort  asked  by  whose  authority 
this  was  demanded.  Allen  replied,  "In  the  name 
of  the  Great  Jehovah  and  of  the  Continental  Con- 
gress." In  the  name  of  how  many  individuals? 
Two.  How  often  w^as  the  demand  made?  Once. 
The  weakness  of  the  argument  for  three  actions  in 
baptism,  could  be  shown  by  the  analysis  of  one 
sentence    after    another  whose  grammatical  con- 


BAPTISM.  127 

struction  is  similar  to  that  found  in  Matt.  28:19, 
but  we  trust  that  enough  has  been  said  to  prove 
that  baptism,  as  well  as  every  other  Christian 
work,  should  be  administered  in  the  name  of  the 
one  triune  God,  and  that  one  action  only  is  neces- 
sary. If  the  energy  that  has  been  spent  in  build- 
ing a  mighty  baptismal  structure  on  the  gram- 
matical construction  of  one  sentence,  had  been 
used  in  carrying  out  the  great  commission  that 
contains  this  sentence,  the  results  would  be  far 
more  satisfactory  to  Him  who  gave  this  com- 
mission. 

In  the  discussion  of  this  subject,  we  have 
placed  more  stress  upon  the  mode  of  baptism  than 
our  inclination  might  lead  us  to  do.  While  we 
are  positive  that  pouring  is  the  mode  sustained  by 
scriptural  evidence,  we  know  equally  well  that 
the  Scriptures  emphasize  the  importance  of  the 
command  to  baptize  rather  than  the  manner  in 
which  the  water  should  be  applied.  In  their  eager- 
ness to  establish  a  certain  mode  of  baptism  as 
being  scriptural,  men  sometimes  lose  sight  of  the 
more  important  phase  of  this  ordinance — its  mean- 
ing and  use.  Foremost  among  the  Christian 
ordinances,  the  subject  of  baptism  should,  in  all 
its  phases,  receive  the  prayerful  study  of  every 
Christian  believer. 


CHAPTER  XIIL  —  xriE  COMMUNION. 


"For  as  often  as  ye  eat  this  bread,  and 
drink  this  cup,  ye  do  shew  the  Lord's  death 
till  he  come.     1  Cor.  11:26. 

IMPORTANCE    OF   THE   COMMUNION. 

Next  to  baptism  the  communion  ranks  in  im- 
portance as  an  ordinance.  It  was  instituted  by 
our  Savior  at  the  close  of  His  earthly  career,  and 
is  a  memorial  by  which  His  suffering  and  death 
are  to  be  kept  vividly  before  our  minds.  That  we 
may  know  the  full  meaning  of  this  ordinance,  and 
the  place  it  should  occupy,  it  may  be  well  for  us 
to  go  back  and  notice  the  institution,  the  observ- 
ance, and  the  fulfillment  of  the  Jewish  ceremonial 
which  this  ordinance  has  replaced. 

THE  JEWISH  PASSOVER.     (Ex.  11  and  12.) 

Our  narrative  takes  us  back  to  the  time  when 
the  children  of  Israel  were  in  bondage  to  king 
Pharaoh.  Their  liberation  was  at  hand.  Their 
cries  in  consequence  of  their  bitter  persecutions 
and  galling  yoke  had  reached  the  ears  of  God, 
and  He  had  prepared  the  hand  of  Moses  to  deliver 
them.  Nine  plagues  had  been  sent  upon  the 
Egyptians.  Time  and  again  had  the  heart  of 
Pharaoh  relaxed,  and  he  had  promised  to  let  the 
children  of  Israel  go,  provided  the  plagues  were 
removed;  but  time  and  again  did  Pharaoh  repents 


THE  COMMUNION.  129 

of  his  promises  and  harden  his  heart  to  their 
entreaties.  Now  there  was  to  be  a  plague  that 
would  completely  overawe  the  Egyptians  and 
secure  the  liberation  of  their  Hebrew  slaves.  See 
Ex.  11:45. 

''And  Moses  said,  thus  saith  the  Lord:  About 
midnight  will  I  go  into  the  midst  of  Egypt;  and  all 
the  first-born  of  the  land  of  Egypt  shall  die,  from 
the  first-born  of  Pharaoh  that  sitteth  upon  his 
throne,  even  unto  the  first-born  of  the  maid- 
servant that  is  behind  the  mill,  and  all  the  first- 
born of  beasts." 

For  once  the  children  of  Israel  were  to  pass 
from  a  state  of  bondage  to  a  state  of  freedom,  and 
for  this  they  were  now  to  prepare.  The  month 
was  to  be  unto  them  the  beginning  of  months.  A 
great  feast  was  to  be  prepared.  Each  household 
was  to  take  a  lamb  or  a  kid  without  blemish,  a 
male  of  the  first  year,  and  specific  directions  were 
given  as  to  how  it  should  be  prepared,  and  how  it 
should  be  eaten.  If  the  household  was  too  small, 
two  families  might  unite.  This  lamb  was  to  be 
eaten  the  night  of  the  fourteenth  day  of  the  month 
of  Abib,  the  same  night  in  which  the  Lord  was  to 
pass  over  Egypt  to  destroy  the  first-born. 

That  the  children  of  Israel  might  be  spared 
from  this  plague,  they  were  commanded  to  take 
a  bunch  of  hyssop,  dip  it  into  the  lamb's  blood  that 
had  been  secured  in  a  basin,  and  strike  it  upon  the 
lintel  and  two  side-posts  of  tha  door.  This  was  to 
be  a  sign  for  the  protection  of  the  inmates  of  the 
house.     That  night  the  Lord  passed  over  the  land 


130  BIBLE   DOCTRINES. 

of  Egypt,  and  smote  the  first-born  in  every  house 
from  the  house  of  Pharaoh  that  sat  upon  his 
throne,  to  the  maid-servant  behind  the  mill;  but 
when  He  came  to  a  house  that  had  the  sign  of 
blood  upon  the  door  post,  He  passed  over  and  left 
the  inmates  unharmed.  It  was  the  Lord's  Pass- 
over. 

A  great  cry  went  up  over  all  the  land  of 
Egypt.  Pharaoh's  hardened  heart  could  bear  up 
no  longer.  All  the  Egyptians  implored  the 
Israelites  to  leave  their  country  immediately, 
"lest  we  be  all  dead  men.''  Pharaoh  no  longer 
withstood  them,  but  allowed  them  to  depart. 

Thus  was  the  Passover  instituted.  Israel  was 
now  liberated;  and  in  commemoration  of  this 
event,  the  people  were  commanded  to  keep  this 
ordinance  from  year  to  year  (Ex.  13: 10). 

THE   PASSOVER   OBSERVED. 

How  the  hosts  of  Pharaoh  followed  the  children 
of  Israel  and  were  destroyed  in  the  Red  Sea,  and 
how  the  Israelites,  after  forty  years  wandering, 
finally  reached  the  promised  land  is  not  essential 
to  this  narrative.  It  is  also  not  necessary  to 
explain  the  Levitical  laws  relating  to  the  observ- 
ance of  this  ordinance.  It  is  enough  to  know  that 
the  Israelites  were  very  zealous  in  keeping  this 
memorial.  Had  they  been  as  zealous  in  keeping 
the  statutes  of  the  law  with  reference  to  moral 
purity,  idol  worship,  etc.,  as  they  were  in  the 
observance  of  this  command,  history  might  record 
a  different  story.     When  Christ  came,   instead  of 


THE  COMMUNION.  131 

finding  a  handful  of  formalistic  Pharisees,  and  a 
multitude  of  idolaters,  He  might  have  found  a 
powerful  people,  in  every  way  prepared  to  take 
up  His  Gospel  of  peace,  and  Christianize  the 
world. 

Throughout  the  checkered  career  of  the  Jewish 
nation,  the  Passover  was  observed.  An  account 
of  its  observance  is  recorded  in  Ex.  12:12;  Num. 
9:5;  Josh.  5:10;  2  Kings  23:21;  2  Chron.  30:13; 
Ezra  6:19;  Matt.  26:19;  Mark  14:12;  Luke  22:7. 

A   FIGURE   POINTING   BOTH   WAYS. 

1.  The  Passover  was  an  ordinance  designed 
to  keep  alive  within  the  minds  of  the  Israelites  the 
event  which  liberated  them  from  the  bondage  of 
the  Egyptians.  As  a  memorial  of  this  event,  it 
was  to  fill  their  hearts  with  gratitude  to  God,  and 
make  them  obedient  to  His  word.  Hear  the  words 
of  Moses:  ''And  thou  shalt  shew  thy  son  in  that 
day,  saying.  This  is  done  because  of  that  which 
the  Lord  did  unto  me  when  I  came  forth  out  of 
Egypt.  And  it  shall  be  for  a  sign  unto  thee 
upon  thine  head,  and  for  a  memorial  between 
thine  eyes  that  the  Lord's  law  may  be  in  thy 
mouth;  for  with  a  strong  hand  the  Lord  brought 
thee  out  of  Egypt.  Thou  shalt  therefore  keep 
this  ordinance  in  his  season  from  year  to  year'' 
(Ex.  13:8-10). 

2.  It  is  a  type  of  Christ's  death.  **For  even 
Christ  our  passover  is  sacrificed  for  us"  (1  Cor. 
5:7).  As  the  Paschal  Lamb  was  sacrificed  as  a 
memorial  of  the  Lord's  Passover  in  Egypt,  so  our 
great  Paschal  Lamb,   even  our  Lord  Jesus  Christ, 


132  BIBLE  DOCTRINES. 

was  sacrificed  as  a  memorial  of  the  great  Passover 
from  the  old  to  the  new  dispensation.  As  the 
blood  on  the  door-posts  was  a  sign  that  pro- 
tected the  children  of  Israel  from  the  plague 
that  was  sent  upon  Egypt,  so  the  blood  of  the 
spotless  Lamb  of  God  j^rotects  us  against  the  fiery 
wrath  of  God  and  the  eternal  plagues  that  He  has 
promised  to  send  upon  the  children  of  dis- 
obedience. 

CHRIST   OUR   PASSOVER. 

''Even  Christ  our  passover  is  sacrificed  for  us.*' 
This  was  an  event  in  which  the  blood  of  beasts 
counted  for  naught.  "A  lamb  without  blemish'' 
served  as  a  sacrifice,  or  as  a  memorial  of 
liberation  from  the  bondage  of  human  slavery; 
but  it  required  the  blood  of  the  spotless  Lamb 
of  God  to  take  the  human  family  out  of  the 
bondage  of  sin,  and  restore  them  into  favor 
and  friendship  with  God.  With  this  great 
sacrifice  the  Old  Testament  dispensation  came 
unto  fulfillment,  and  the  New  instituted  in  its 
stead.  With  the  fulfillment  of  the  Old  Testament 
dispensation,  the  necessity  for  the  observance  of 
its  ceremonials  ceased  to  exist,  and  it  remained  for 
our  Lord  and  Savior  to  institute  a  new  ceremonial, 
which  is  to  us  a  memorial  of  the  great  Passover 
that  removed  from  our  race  the  shackles  of  sin, 
and  gave  us  the  right  to  the  Tree  of  Life. 

THE    INSTITUTION     OF    THE    LORD'S     SUPPER,     OR 

COMMUNION  (Matt.  26;  Mark  14;  Luke  22). 
When  Christ  and  His  disciples  were  assembled 
in  that  large  upper  room,  where  they,   for  the  last 


THE  COMMUNION.  133 

time,  ate  the  passover  supper  together,  He 
recognized  that  His  time  had  come.  He  says, 
"With  desire  I  have  desired  to  eat  this  passover 
with  you  before  I  suifer;  fcr  I  say  unto  you,  I  will 
not  any  more  eat  thereof,  until  it  be  fulfilled  in  the 
kingdom  of  God." 

Here,  at  the  last  legal  Jewish  Passover,  in  the 
shades  of  night,  when  there  was  nothing  outside 
to  break  the  dead  stillness  but  the  dark  conspiracy 
that  led  to  the  crucifixion  of  our  Redeemer,  was 
instituted  the  memorial  of  the  great  Passover 
when  Christ  was  sacrificed  for  the  sins  of  men. 
Luke  gives  the  following  narrative:  "And  he  took 
bread,  and  gave  thanks,  and  brake  it,  and  gave  unto 
them,  saying,  This  is  my  body  which  is  given  for 
you.  This  do  in  remembrance  of  me.  Likewise 
also  the  cup  after  supper,  saying.  This  cup  is  the 
New  Testament  in  my  blood  which  is  shed  for 
you." 

May  we  ever  feel,  in  deed  and  in  truth,  that 
"As  often  as  we  eat  this  bread,  and  drink  this  cup, 
we  do  show  the  Lord's  death  until  He  come. " 

FREQUENCY   AND   TIME    OF   HOLDING   THE 
COMMUNION. 

We  have  no  command  as  to  how  often  this 
ordinance  should  be  obser\  ed.  The  apostle  writes 
to  the  Corinthians,  "as  often  as  ye  eat  this  bread, 
and  drink  this  cup,  ye  do  shew  the  Lord's  death, " 
etc.  From  this  we  infer  that  it  should  be  kept 
often  enough  to  keep  the  scene  fresh  before  our 
minds.     We   do   not  believe,     however,     as    some 


134  BIBLE  DOCTRINES. 

would  have  us  believe,  that  it  should  be  kept  every 
Sunday,  for  it  is  a  fact  that  whenever  this  is  done 
the  communion  is  soon  looked  upon  as  a  common- 
place occurrence.  It  is  idle  to  argue  that  this 
should  not  be  the  case;  we  know  that  it  is  the  case. 
We  are  not  commanded  to  partake  of  the  commun- 
ion the  first  day  of  each  week.  In  the  abs^ce  of 
any  command,  we  would  suggest  that  the  practice 
of  some  of  our  churches  to  hold  communion  about 
twice  a  year  is  as  nearly  scriptural  and  practical 
as  any  custom  of  which  we  know. 

Concerning  the  time  of  day  we  are  also  with- 
out command.  It  was  instituted  after  night;  but 
the  time  when  this  ordinance  was  instituted  does 
not  convey  any  obligation  to  us.  It  was  instituted  at 
the  Passover,  and  as  a  matter  of  course  had  to  be  in- 
stituted at  the  same  time  that  the  Passover  was  ob- 
served. It  is  worthy  of  note  that  the  event  for  which 
the  Passover  was  a  memorial  occurred  at  midnight, 
while  the  event  for  which  the  communion  is  a 
memorial  occurred  at  mid- day.  If  the  Passover 
Supper  was  observed  near  the  time  that  the  event 
for  which  it  was  a  memorial  occurred,  what  rea- 
son is  there  for  saying  that  the  communion  should 
not  be  held  near  the  time  that  the  event  for  which  it 
is  a  memorial  occurred?  We  w^ish  to  say,  however, 
that  in  the  absence  of  any  command  as  to  when  the 
communion  should  be  observed,  we  should  attach 
more  importance  to  the  event,  and  less  to  the  time. 

MEANING   OF  THE  COMMUNION. 

The  communion  includes  something  more  than 
the  mere  act  of  breaking  of  bread  and  drinking  of 


THE  COMMUNION.  135 

the  cup.  It  includes  a  fellowship  of  all  those  that 
partake.  The  word  "communion"' means  a  common 
union.  To  show  that  the  ordinance  which  our  Sav- 
ior instituted  means  a  common  union  of  all  that 
parta^ke  of  the  sacred  emblems,  we  quote  from  1 
Cor.  10:16,  17: 

' '  The  cup  of  blessing  w^hich  w^e  bless,  is  it  not 
the  communion  of  the  blood  of  Christ?  The  bread 
which  we  break,  is  it  not  the  communion  of  the  body 
of  Christ?  For  we  being  many  are  one  bread, 
and  one  body;  for  we  are  all  partakers  of  that  one 
bread." 

Notice  the  lesson  to  be  drawn  from  the  ''one 
bread. "  It  is  composed  of  many  individual  grains 
of  wheat;  yet  these  grains  are  so  thoroughly  ground, 
mixed,  refined,  kneaded,  and  baked  together,  that 
it  is  absolutely  impossible  to  distinguish  them. 
Together  they  constitute  "one  bread,"  What  more? 
The  damaged  grains  w^ere  excluded,  for  that  would 
have  defiled  the  bread.  "We,"  the  apostle  says, 
"are  one  bread  and  one  body. "  To  make  this  com- 
parison applicable,  the  unworthy  individuals  (dam- 
aged grains)  must  be  excluded,  and  those  that  do 
partake  must  present  one  body  in  Christ  Jesus, 
united  in  '  'one  Lord,  one  faith,   and  one  baptism. " 

CLOSE   COMMUNION. 

The  idea  of  "one  bread  and  one  body"  compels 
regulations  with  reference  to  the  communion.  It 
calls  on  us  to  exclude  some  whose  lives  are  incon- 
sistent, yet  whose  sincerity  we  do  not  call  into 
question.  The  apostle  clearly  holds  out  the  idea 
of  "one  common  union"  in  his  reference  to   "one 


13(i  BIBLE    DOCTRINES. 

bread  and  one  body,"  The  faith jof  the  individual 
communicants,  like  the  flour  of  the  individual 
grains  of  wheat,  must  be  indistinguishable,  or  the 
application  to  the  "one  bread"  will  not  hold  good. 
He  further  instructs  his  Corinthian  brethren,  and 
says,  '  'I  would  not  that  ye  should  have  fellowship 
with  devils. "  Two  classes,  then,  are  to  be  excluded . 
(1)  Those  who  can  not  unite  with  us  in  one  com- 
mon faith.  (2)  Those  of  whom  the  apostle  says, 
"They  sacrifice  to  devils. " 

It  is  easy  to  see  why  these  regulations  were 
made.  In  the  first  place,  there  is  no  consistency 
in  a  so-called  communion  unless  there  is  a  real 
union,  and  then  close  communion  serves  as  a  safe- 
guard against  heretical  doctrines. 

It  is  inconsistent  for  us  to  ccmmune  with  mem- 
bers of  other  churches  who  are  guilty  of  things  for 
which  we  would  excommunicate  our  own  members. 

The  question  then  arises,  What  regulations  can 
be  made  that  the  unity  and  purity  of  the  body  par- 
taking of  the  sacred  emblems  may  be  preserved? 

USE   OF   COUNCIL  MEETINGS. 

The  council  meeting  is  the  most  practical  and 
consistent  method  that  can  be  used  to  settle  this 
question.  Our  principles  of  faith  are  well  known. 
We  believe  in  Father,  Son,  and  Holy  Ghost,  justi- 
fication by  faith,  believers'  baptism,  communion, 
feet- washing,  non-resistance,  etc.  These  doctrines 
being  based  upon  the  word  of  God,  we  hold 
the  word  as  the  standard  for  the  basis  of  our  invi- 
tation to  the  communion.  All  persons  whose  faith 
and   practice  is    in    accord    with    our    own,     and 


THE  COMMUNION.  137 

who  are  not  in  communion  with  people  whose 
faith  is  radically  different  from  ours,  who 
can  pass  through  this  council  and  confess  that 
they  are  at  peace  with  God  and  with  mankind 
(especially  they  with  whom  they  intend  to  com- 
mune) and  one  with  the  brotherhood  in  their  ad- 
herence to  the  principles  of  faith,  are  in  a  lit  condi- 
tion to  commune.*  By  this  means  the  necessity  of 
judgment  is  done  away  with.  Whatever  judging  is 
done  is  by  the  word,  and  the  invitation  is  extended 
to  whoever  will  comply  with  the  requirements  of  a 
real  communion. 


*A  person  that  is  not  a  church  member  cannot  be 
one  in  practice  with  us,  and  must  therefore  not  be  al- 
lowed to  commune. 

It  is  inconsistent  to  admit  to  our  communion  one 
whose  faith  is  apparently  with  our  own;  but  who  exercises 
the  liberty  of  communion  with  churches  whose  faith 
and  practices  are  radically  different  from  ours.  By  com- 
muning with  a  cono^reg-ation.  we  show  ourselves  to  be  in 
union  with  that  denomination.  How  can  we  be  in 
union  with  two  congregations  whose  faith  and  practices 
conflict  in  a  number  of  doctrines'?  We  have  no  right  to 
belong  to  any  church  with  whose  faith  and  practices  we 
cannot  agree.  Ever^^  one  should  seek  a  religious  denom- 
ination whose  faith  and  practices  are  in  harmony  with 
his  own. 

A  refusal  to  unite  with  any  church  is  sufficient  rea- 
son for  debarring  said  f)erson  from  the  communion  of  that 
church,  unless  such  person  happens  to  belong  to  a  church  of 
similar  faith.  For  example,  the  faith  of  the  Mennonite  and 
Amish  Mennonite  congregations  being  the  same,  mem- 
bers of  one  should  be  allowed  to  commune  with  the  other. 
There  is  no  reason  why  these  two  organizations  should 
not  be  merged  into  one  organization. 


138  BIBLE   DOCTRINES. 

Take  a  body  of  Christian  believers  that  are  in 
peace  with  God,  and  united  as  "one  bread  and  one 
body"  in  the  faith,  and  you  have  a  body  of  Chris- 
tians among  whom  Christ  would  .srladly  take  His 
place  as  the  Elder  ,  Brother — the  head  of  the 
church. 

OPEN   COMMUNION. 

The  practice  of  throwing  the  doors  wide  open, 
and  inviting  every  one  that  feels  so  to  commune, 
looks  very  liberal,  to  say  the  least.  While  we  like 
to  be  charitable,  we  want,  at  the  same  time,  to  be 
consistent.  Even  those  who  are  most  strenuous  in 
their  advocacy  of  open  communion,  admit  that  the 
principle  of  a  common  fellowship  in  the  commun- 
ion is  taught  by  Paul.  Deny  that,  and  you  take 
the  soul  out  of  the  communion.  It  appears  very 
brotherly  to  invite  every  one  that  feels  like  it  to  en- 
ter into  this  common  fellowship;  but  is  it  consist- 
ent?    Let  us  see. 

A  brother  becomes  disorderly.  He  does  a 
number  of  things  which  the  church  can  not 
tolerate,  and  after  eiforts  to  win  him  back  have 
failed,  he  is  expelled.  He  goes  right  over  to 
another  church  which  has  no  restrictions  along 
the  lines  in  which  he  transgressed,  and  becomes  a 
member  in  full  standing.  The  time  for  communion 
comes  around.  The  invitation  is  extended  to  all 
that  feel  at  peace  with  their  God.  A  number  of 
members  from  other  churches  accept  the  invitation, 
and  with  them  this  excommunicated  brother.  The 
church  has  decided  that  he  was  not  in  proper 
spiritual  condition  to  belong  to  their  number,  and 


THE  COMMUNION.  139 

yet  they  now  invite  him,  who  had  never  pretended 
to  change  his  faith  or  life,  to  fellowship  with  them, 
in  solemn  communion  with  their  God. 

This  puts  us  to  thinking.  We  look  around  to 
see  who  else  has  responded  to  the  invitation. 
Since  this  is  the  communion  at  the  Lord's  table  it 
is  expected  that  Christ,  our  Elder  Brother,  is  at 
the  head.  With  Him  our  church  members,  good 
and  bad,  among  them  Methodists,  Presbyterians, 
Lutherans,  Catholics,  Universal! sts,  and  also  some 
non-professors.  Imagine  the  i^^stor  standing 
before  his  congregation,  looking  down  over  this 
motley  array,  and  saying  in  the  language  of  Paul, 
"For  we  being  many  are  one  bread  and  one  body!" 
But  some  say,  ' '  We  extend  the  invitation  only  to 
those  who  stand  in  peace  at  home,  and  whose  home 
is  with  some  evangelical  church."  This  is  some 
better.  If  these  churches  had  the  same  faith,  had 
practically  the  same  regulations,  and  were  equally 
strict  in  their  discipline,  we  would  say,  amen.  As 
is  generally  the  case,  however,  we  cannot  endorse 
the  idea,  from  the  fact  that  the  unity  required  by 
the  Gospel  would  still  be  lacking.  One  communi- 
cant would  say,  "Immersion  is  the  only  true 
baptism. "  According  to  that,  half  the  communi- 
cants would  be  unbaiDtized.  Another  communicant 
would  say,  "We  can  not  tolerate  secret  societies, " 
while  half  the  communicants  might  be  entangled 
in  one  or  more  of  them.  A  great  many  more 
points  of  difference  might  be  brought  up,  but  we 
have  mentioned  enough  to  show  the  inconsistency 
of  a  pretended  communion  where  unity  is  lacking. 


140  BIBLE  DOCTRINES. 

Let  US  draw  the  lines  a  little  closer.  Enumerate 
the  principles  which  you  believe  the  Bible  teaches, 
and  which  the  church  to  which  you  belong  has 
adopted  as  the  tenets  of  her  faith.  Make  that 
your  basis.  Then  you  have  complied  with  the 
Gospel  requirements  with  reference  to  unity. 

PERSONAL   RESPONSIBILITY. 

What  has  been  said  so  far,  refers  principally  to 
churches.  When  the  church  has  done  her  duty 
with  reference  to  promotino^  the  unity  and  purity 
of  the  body  partaking  of  the  sacred  emblems,  the 
responsibility  of  the  church  ends,  while  that  of 
the  individual  begins.  If  the  individual  confesses 
falsoly  as  to  his  standing  with  his  God  and  with 
his  church,  that  is  a  personal  aifair  of  his  own. 
This  fact  is  forcibly  stated  in  1  Cor.  11:27-29,  as 
follows:  "Whosoever  shall  eat  this  bread,  and 
drink  this  cup  of  the  Lord,  unworthily,  shall  be 
guilty  of  the  body  and  blood  of  the  Lord.  But 
let  a  man  examine  himself,  and  so  let  him  eat  of 
that  bread,  and  drink  of  that  cup.  For  he  that 
eateth  and  drinketh  unworthily,  eateth  and  drink- 
eth  damnation  to  himself,  not  discerning  the 
Lord's  body. " 

Some  have  used  this  language  in  support  of 
open  communion;  but  they  forget  that  there  are 
instructions  given  to  the  church  in  the  preceding 
chapter.  Apply  this  language  to  individuals,  and 
that  found  in  the  previous  chapter  to  those  that 
have  the  Lord's  table  in  charge,  and  you  have  the 
Bible  teachings  as  to  the  regulations  that  should 
govern  this  ordinance. 


THE  COMMUNION.  141 

IS   THE    CHURCH   RESPONSIBLE     WHEN   UNWORTHY 
MEMBERS    COMMUNE? 

That  depends  upon  what  steps  have  been  taken 
to  keep  them  out.  If  the  church  does  her  duty  in 
instructing  the  communicants  in  the  holy  faith, 
has  her  members  to  confess  to  a  unity  of  the  faith 
and  peace  with  God  and  each  other,  and  directs 
those  who  cannot  confess  to  this  not  to  partake  of 
communion,  the  unworthy  communicants,  and  not 
the  church,  are  responsible  for  any  false  confes- 
sion that  may  be  made.  If,  on  the  other  hand, 
the  church  extends  a  general  invitation  to  who- 
ever desires  to  commune,  the  church  assumes  the 
responsibility  for  any  violations  in  Gospel  unity 
and  purity,  and  every  member  that  communes 
shares  the  responsibility. 

THE  FULL  MEAL,  OR  LOVE  FEAST. 

Some  contend  that  as  our  Savior  and  His 
disciples  ate  a  full  meal  at  the  institution  of  the 
ordinance,  the  custom  should  still  be  observed. 
Such  persons  deny  that  this  full  meal  was  the 
Jewish  Passover,  (1)  because  they  used  "the  fruit 
of  the  vine"  at  the  table;  {-)  because  our  Savior 
and  His  disciples  went  out  after  supjiier;  (3)  because 
they  claim  to  have  evidence  from  Jno.  18:28,  etc., 
that  this  supper  was  eaten  the  day  before  the 
Jewish  Passover.  To  allow  the  a-dherents  of  this 
idea  to  use  their  own  references  and  apply  their 
own  construction,  we  must  admit  that  they  can 
put  up  a  plausible  story;  but  to  take  the  Bible  as 
it  reads — to  take  the  four  Gospels  as  they  stand, 
without     any     "doctoring,"     we     are     compelled 


142  BIBLE  DOCTRINES. 

to  oiDpose  the  full  meal  as  any  part  of  the  cere- 
monies of  worship,  for  the  following  reasons: 

1.  We  have  the  testimony  of  Matthew,  Mark, 
and  Luke,  that  Christ  and  His  disciples  called  this 
the  Passover  (Matt.  26:17-^9;  Mark  14:12-25; 
Luke  22:7-30).  No  one  should  object  to  calling 
things  by  the  same  name  that  Christ  did. 

2.  The  above  Scriptures  teach  that  this  Pass- 
over was  killed  "the  first  day  of  unleavened 
bread,"  the  regular  time  for  killing  the  Jewish 
Passover  (Ex.  12:6-18). 

3.  In  reading  these  Scrij)tures,  we  can  get  no 
other  idea  than  that  the  disciples  understood  this 
to  be  the  Jewish  Passover.  We  can  nowhere  find 
that  our  Savior  ever  taught  them  that  it  was  not 
the  Jewish  Passover.  If  the  apostles  were  ever 
so  instructed,  they  never  rejDeated  it  publicly 
enough  that  it  found  its  way  into  the  Bible.  Why 
have  WG  this  silence  on  the  subject  on  the  part  of 
the  sacred  writers?  Since  Christ  never  explained 
that  this  was  not  the  Jewish  Passover,  why  not 
take  Him  at  His  word,  and  call  it  the  Jewish 
Passover? 

4.  If  this  was  not  the  Jewish  Passover,  but 
another  supper,  as  some  would  have  it,  the  Bible 
is  silent  as  to  where  it  was  instituted,  its  signifi- 
cance, and  how  it  should  be  kept. 

ALLEGED   IRREGULARITIES. 

Concerning  the  alleged  irregularities,  such  as 
passing  the  cup,  going  out  after  supper,  etc.,  we 
see  no  violations  of  the  laws  governing  Passovers. 


THE   COMMUXIO::.  143 

The  particulars  concerning  tlie  way  tlie  Passover 
should  be  eaten,  as  recorded  in  Ex.  12,  have 
reference  more  particularly  to  the  lirst  Passover. 
Their  circumstances  were  such  that  they  were 
to  keep  themselves  in  readiness  to  move  at  a 
moment's  warning.  Hence,  they  were  not  to  leave 
their  houses,  but  be  ready  with  staff  in  hand,  etc. 
It  is  true  that  they  were  not  commanded  to  use 
wine  at  the  feast,  but  where,  in  God's  word,  was 
it  forbidden?  Bible  scholars  tell  us  that  it  was  a 
custom  among  tlu?  Jews  to  pass  as  many  as  four 
or  five  cups  on  such  occasions.  Besides,  there 
can  be  no  advantage  gained  by  trying  to  upset  the 
testimony  of  Christ  and  the  apostles,  by  hunting 
for  alleged  irregularities.  That  would  be  like 
saying  thajb  a  bird  is  not  a  bird  because  it  has  lost 
a  few  feathers  out  of  its  wings.  Let  us  be  con- 
sistent. 

THREE   WITNESSES. 

We  cannot  establish  the  fact  that  this  was  any 
other  than  the  Jewish  Passover,  without  establish- 
ing a  conflict  in  the  Bible.  As  already  seen, 
Matthew,  Mark,  and  Luke  plainly  establish  the 
fact  that  this  was  the  JeAvish  Passover.  Now 
suppose  it  could  be  just  as  plainly  shown  by  John 
that  it  was  not  the  Jewish  Passover  (which  is  not 
the  case)  there  would  be  three  in  favor  and  one 
against.  Whose  testimony  should  we  take,  the 
three  or  the  one?  But  why,  w^hen  this  question  is 
plainly  settled  by  the  first  three  Gospels,  should 
we  seek  to  overthrow  their  testimony  by  standing 
on  a  number  of  supposed  incoherent  technicalities 


lU  BIBLE   DOCTRINES. 

found  in  the  fourth  ?  If  some  critics  would  try  half 
as  hard  to  find  harmony  as  they  now  try  to 
establish  a  conflict,  it  would  not  be  hard  to  find. 

HARMONY     OF     THE    GOSPELS     WITH    REGARD    TO 
THIS  PASSOVER  SUPPER. 

The  preparation  for  the  supper  was  Thursday 
evening,  April  6 ;  or  Nizan  15,  beginning  at  6 
P.  M.,  14th.  Matthew's  account  of  the  prepara- 
tion is  found  in  chapter  26:17-19.  "Now  the 
first  day  of  the  feast  of  unleavened  bread  the 
disciples  came  to  Jesus. "  This  refers  doubtless  to 
the  14th  day  in  the  evening  of  which  began  the 
15th  day,  when  the  seven  days'  passover  feast 
began.  Mark's  account  is  in  chapter  14:12-16. 
He  says,  "And  the  first  day  of  unleavened 
bread,  when  they  killed  the  passover,  tlie  disciples 
said  unto  him,"  etc.  The  lambs  were  killed 
about  two  o'clock  on  the  14th  day  of  Nizan,  and 
eaten  with  the  beginning  of  the  15th  soon  after 
sunset.  Luke's  account  corresponds  with  the 
passages  already  noticed,  (22:7-13).  He  says, 
' '  Then  came  the  day  of  unleavened  bread,  when 
the  passover  must  be  killed. "  The  same  14th  day, 
when  the  feast  began  at  or  after  sunset.  The 
same  three  evangelists  notice  Christ  and  the  Twelve 
goinr/  to  Jerumlem.  (Matt.  26:20;  Mark  14:17; 
Luke  22:14).  Luke  alone  notices  the  strife  of  the 
apostles  for  the  first  place  (22 :  24).  He  also  is  the 
only  one  that  notices  directly  Christ's  rebuke  (22: 
24-30).  John  notices  the  rebuke  indirectly  in  his 
account  of  the  washing  of  the  disciples'  loct  (chap- 
ter  13).      It  would  be   impossible    to   harmonize 


THE  COMMUNION.  H5 

these  accounts  with  any  other  supper  or  feast 
than  the  Passover;  so  we  must  seek  to  har- 
monize John's  account  with  those  given  by  the 
other  evangelists.  When  Jesus  was  led,  early  the 
next  morning,  up  to  the  palace  of  Pilate,  the  Jews 
proceeded  as  far  as  the  grounds  about  it,  but  no 
farther,  lest  they  become  defiled  by  the  act  of 
entering  the  residence  of  a  heathen  during  the 
Passover  week.  At  six  o'clock  began  the  prepa- 
ration day  for  the  Sabbath  (not  for  the  beginning 
of  the  feast)  a  double  day,  being  also  Passover 
Sabbath.  The  Jews  were  especially  careful  not 
to  be  defiled  so  as  to  be  prevented  from  attending 
the  feast  on  this  "high  day."  "This  makes  the 
account  of  John  (18:28)  clear,  in  which  he  says 
'that  the  rulers  would  not  enter  the  palace,  that 
they  might  not  be  defiled,  but  might  eat  the  pass- 
over. '  Some  have  been  led  to  suppose  that  the 
Passover  was  .  not  yet  begun.  Furthermore, 
'Upon  each  of  the  seven  days  of  the  feast  was 
offered  a  sacrifice  for  the  whole  people'  (Num.  28 : 
19-24),  hence  John's  expression,  'might  eat  the 
passover',  must  be  taken  on  general  terms,  as 
covering  the  whole  seven  days'  feast,  as  in 
2  Chron.  30:22,  'They  did  eat  the  feast  (passover) 
seven  days. '  " 

FULL   MEAL   CONDEMNED. 

The  apostle  Paul,  in  the  11th  chapter  of  1  Cor- 
inthians, condemns  the  practice  of  adding  the  full 
meal  to  the  communion.  He  calls  their  attention 
to  a  number  of  irregularities ;  among  them  their 
eating     and     drinking.        After    rebuking     them 


141)  BIBLE   DOCTRINES. 

sharply  for  this  disorder,  he  tells  them  what  he 
"received  of  the  Lord."  He  tells  about  the 
breaking  of  bread  and  drinking  of  the  cup,  and 
adds,  "For  as  often  as  ye  eat  this  bread,  and 
drink  this  cup,  ye  do  shew  the  Lord's  death  till 
he  come."  What  does  he  say  about  having 
received  of  the  Lord  concerning  the  full  meal? 
Not  a  thing.  What  does  he  say  about  the  full 
meal?  "This  is  not  to  eat  the  Lord's  supper"? 
"If  any  man  hunger,  let  him  eat  at  home."  Paul 
condemned  not  only  the  disorder  of  the  Corinth- 
ians in  eating  the  full  meal  supper,  but  he  con- 
demned the  full  meal  itself.  What  else  could  he 
have  meant  when  he  said,  "If  any  man  hunger, 
let  him  eat  at  home,"  and,  "What!  have  ye  not 
houses  to  eat  and  to  drink  in?"  When  the  only  ref- 
erence found  in  the  Bible  concerning  the  full 
meal  is  to  condemn  the  practice,  why  should  we 
still  favor  its  observance? 


^s:'^^< 


CHAPTER   XIV.— FEET- VV ASHING. 


"If  I  then,  your  Lord  and  Master,  have 
washed  your  feet,  ye  also  ought  to  wash  one 
another's  feet.  For  I  have  given  you  an 
example,  that  ye  should  do  as  I  have  done  to 
you."    Jno.  13:14,  15. 

A  COMMAND. 

There  has  been  much  contention  concerning 
the  real  meaning  of  the  thirteenth  chapter  of 
John;  yet  no  language  in  the  Bible  is  more  plainly 
and  forcibly  written.  All  Bible  students  agree, 
(1)  that  Jesus  washed  His  disciples'  feet;  (2)  that 
He  explained  what  it  meant;  (3)  that  He  com- 
manded them  to  wash  one  another's  feet;  (4)  that 
He  afterwards  commanded  them  (Matt.  28:19)  to 
"teach  all  nations"  to  ''observe  all  things"  that  He 
had  commanded  them;  and  (5)  that  feet- washing  is 
one  of  the  "all  things"  that  He  commanded  His 
disciples  to  observe.  With  these  facts  conceded 
by  every  one,  it  is  difficult  to  conceive  how  there 
can  be  any  difference  of  opinion  as  to  what  our 
real  duty  is  with  reference  to  the  subject  under 
consideration.  Yet  we  know  that  there  is  a  differ- 
ence and  it  is  to  these  differences  we  now  address 
ourselves. 

VARIOUS  OPINIONS. 

One  class  of  persons  disposes  of  this  subject  by 
ignoring   it   entirely.     Some   contend    that   while 


148  BIBLE  DOCTRINES. 

tills  was  a  command,  with  the  idea  that  it  should 
be  observed,  conditions  have  changed,  and  its 
observance  is  no  longer  necessary.  Others  say 
that  this  is  a  command,  but  it  is  not  essential  to 
salvation;  therefore  we  may  do  as  we  wish  about 
observing  it.  Many  persons  contend  that  feet- 
washing  is  to  be  observed  as  a  good  work,  not  as 
an  ordinance;  that  Christ  here  taught  a  lesson  of 
humility,  giving  out  the  idea  that  we  should  never 
be  so  proud  as  not  to  be  willing  at  any  time  to  stoop 
to  wash  our  brethren's  feet.  Another  view  is  that 
Christ,  knowing  the  disposition  of  man  to  exalt 
himself,  instituted  the  ordinance  of  feet-washing 
as  a  ceremonial  service,  to  be  observed  by  His 
follow^ers  through  all  coming  ages  as  a  symbol  of 
a  "meek  and  quiet  spirit"  and  of  the  equality  of 
all  Christians. 

Whatever  may  be  the  merits  of  these  views,  ic 
is  evident  that  some  of  them  must  be  wrong. 
Human  opinion  is  wrong  so  long  as  it  contiicts 
with  the  word  of  God.  It  remains  for  us,  there- 
fore, to  consider  this  subject  in  the  light  of  the 
Scriptures,  fling  to  the  winds  all  testimony  con- 
trary thereto,  and  establish  ourselves  upon  a 
Gospel  foundation. 

FEET- WASHING  IN  THE  OLD  TESTAMENT. 

Turning  to  the  Old  Testament,  we  find  this 
subject  mentioned  both  as  a  service  and  as  a 
ceremony.  As  a  service,  it  is  mentioned  in  Gen. 
18:4,  where  Abraham  entertained  three  angels;  in 
Gen.  19:2,  w^here  Lot  was  serving  in  a  similar 
capacity;  in  Gen.  4i]:24,  wiiere  Josej)h  entertained 


FEET- WASHING.  149 

his  brethren;  and  in  several  other  j^jlaces.  From 
these  scriptures  we  learn  that  the  customs  of  those 
times  required  the  host  to  set  out  water  that  the 
guests  might  wash  their  own  feet.  This  was 
similar  to  our  modern  custom  of  setting  water 
before  our  guests  that  they  may  wash  their  hands 
and  faces.  Like  our  modern  custom,  the  ancient 
usage  was  for  personal  comfort  as  well  as  for 
cleanliness.  Since  their  feet  were  imperfectly 
covered  with  sandals,  it  is  not  difficult  to  see  a 
cause  for  the  origin  of  this  ancient  custom. 

As  an  ordinance  it  was  practiced  by  Moses,  and 
Aaron  and  his  sons.  An  account  of  its  institution 
is  recorded  in  Ex.  30:17-21.  An  account  of  its 
observance  is  recorded  in  Ex.  40:/]0-32. 

We  notice  this  difference  between  feet- washing 
as  a  custom  and  feet -washing  as  an  ordinance,  as 
the  two  apioear  in  the  Old  Testament.  As  a 
custom,  it  was  observed,  not  because  it  was  a 
command  (for  nowhere  in  the  Bible  has  a  volun- 
tary custom  been  enjoined  upon  us  as  a  religious 
duty),  but  because  circumstances  dictated  and 
human  reason  acted.  As  an  o:dinance,  it  was 
instituted  by  authority  of  God  and  a  reward 
offered  for  its  observance. 

The  very  unobservant  reader  will  not  fail  to 
observe  that  the  washing  of  feet,  as  mentioned  and 
ex^Dlained  in  John  13,  more  nearly  resembles  the 
ceremonial  feet- washing  than  the  service  feet- 
washing  mentioned  in  the  Old  Testament.  Com- 
pare the  washing  of  feet  as  presented  in  John 
13:1-17,  with  the  washing  of  feet  as  presented  in 


150  BIBLE   DOCTRINES. 

Ex.  30:17-21,  and  it  will  be  noticed  that  they  are 
alike  in  two  particulars:  (1)  both  are  instituted  by- 
divine  authority;  (2)  there  was  a  reward  promised 
for  its  observance. 

IS   FEET-WASHING  AN   ORDINANCE? 

To  answer  this  question,  we  must  first  deter- 
mine the  meaning  of  the  term.  Webster  defines  an 
ordinance  as  "an  established  rite  or  ceremony." 
It  has  also  been  defined  as  ''a  command  with  a 
purely  God- ward  meaning."  From  these  defini- 
tions and  other  testimony  of  Bible  scholars,  we 
conclude  that  an  ordinance  is  an  act  or  ceremony 
instituted  by  some  one  who  has  authority  to  do  so. 
An  ordinance  is  not  a  sacrament  in  the  sense  that 
the  original  meaning  of  the  word  sacrament 
implies.  Applying  the  subject  under  consideration 
to  this  w^ell-authenticated  view,  as  to  what  con- 
stitutes an  ordinance,  we  conclude  that  feet- 
washl'ng  is  an  ordinance,  because — 

1.  There  can  be  no  doubt  as  to  the  authority 
of  Jesus  to  institute  anything  He  saw  fit. 

2.  That  He  here  instituted  something  new,  is 
evident  from  the  expression,  ''What  I  do  thou 
knowGst  not  now. "  That  He  intended  His  disciples 
to  continue  the  practice,  is  evident  from  His  com- 
mand to  "wash  one  another's  feet." 

3.  That  He  intended  this  as  a  church  ordi- 
nance, is  evident  from  the  fact  that  He  did  what 
He  did  as  the  head  of  the  church.  The  reading  of 
this  chapter  impresses  us  with  the  thought  that  no 
one  but  Christ  and  His  disciples  jjarticipated  in  feet- 


FEET-WASHING.  151 

washing.  Since  this  ceremony  was  instituted  in 
church,  participated  in  by  the  church,  and  estab- 
lished by  the  One,  who,  above  all  others,  had  au- 
thority to  do  so,  we  call  this  a  church  ordinance. 

We  have  another  reason  for  calling  this  an  or- 
dinance. We  have  never  heard  any  one  dispute 
that  the  washing  of  feet,  instituted  according  to 
Ex.  30:17-21,  and  practiced  according  to  Ex.  40: 
30-32,  was  an  ordinance.  Why  then  should  we  dis-- 
pute  that  the  washing  of  feet,  as  mentioned  in  Jno. 
13: 1-17,  which  resembles  it  in  essential  particulars, 
is  an  ordinance? 

PLACE   WHERE   THIS    CEREMONY   WAS 
INSTITUTED. 

It  has  long  been  a  matter  of  controversy  as  to 
where  this  ceremony  took  place.  As  we  recognize 
a  command  as  a  command,  regardless  of  the 
place  where  it  was  given,  we  do  not  consider  this 
essential  to  the  solution  of  the  question  under  con- 
sideration. Still  it  might  be  well  to  notice  briefly 
this  phase  of  the  question  to  throw  some  light  on 
the  relation  which  this  ordinance  sustains  to  an- 
other ordinance  instituted  by  our  Lord  and  Mas- 
ter— the  communion. 

COMPARING   SCRIPTURES. 

By  comparing  Matt.  26,  Mark  10,  Luke  22,  and 
Jno.  12,  we  glean  the  following  facts: 

1.  Satan  put  it  into  the  mind  of  Judas  Iscar- 
iot  to  betray  his  Lord  at  or  after  the  Bethany  sup- 
per, but  before  the  Passover  supper  mentioned  in 
the  first  three  Gospels,  or  the  supper  mentioned  in 


152  BIBLE   DOCTRINES. 

John  13,    (Matt.    26:14;  Mark  14:10;  Luke  22:3-6, 
John  13:2). 

2.  Jesus  informed  His  disciples  of  His  coming 
betrayal  at  the  Passover  supper  mentioned  in  the 
first  three  gospels  and  at  the  supper  mentioned  in 
Jno.  13,  (Matt.  26:21;  Mark  14:18;  Luke  22:21;  Jno. 
13:21). 

3.  Judas  went  our  after  this  supper  to  inform 
the  chief  priests  of  the  whereabouts  of  Jesus  (Jno. 
13:27).  We  believe  this  to  be  in  accordance  with 
a  previous  agreement. 

4.  Matthew,  Mark,  and  John  record  the  fact 
that  Judas  received  the  sop  at  this  supper.  Luke 
says  in  the  same  connection,  ' '  The  hand  of  him 
that  betray eth  me  is  with  me  on  the  table. "  (Matt 
26:23;  Mark  14:20;  Luke  22:21;  John  13:20). 

These  facts  are  sufficient  to  convince  us  that 
the  Passover  mentioned  in  the  first  three  gospels 
and  the  supper  mentioned  in  John  13  were  one  and 
the  same  sujiper.  We  know  that  there  are  technical 
points  which  may  be  so  construed  as  to  lead  to  differ- 
ent conclusions,  but  the  weight  of  Gospel  testi- 
mony is  on  the  side  which  we  have  just  indicated. 
We  are  led  to  the  conclusion,  therefore,  that  the 
ordinances  of  the  communion  and  of  feet-washing 
were  instituted  at  the  same  time.  No  better  time 
could  have  been  selected.  Our  Savior  was  now  at 
the  close  of  His  earthly  career.  His  work  was  about 
completed.  His  miracles  had  been  wrought.  His 
doctrines,  which  were  to  send  a  thrill  of  joy 
through  every  Christian  heart,  had  been  promul- 
gated.    His  d'sciples  had  been  indoctrinated,  and 


FEET-WASHING.  353 

His  "hour  was  come."  Here,  in  the  dead  of 
night,  when  Nature's  veil  had  wrapped  the 
earth  in  solemn  repose,  and  His  enemies  were 
hiding  behind  the  veil  of  darkness  to  carry  out 
their  infamous  plot  to  put  an  end  to  His  existence. 
He  solemnly  instituted  two  ordinances  or  memorials, 
whereby  the  principles  of  His  religion  and  His  suf- 
ferings might  be  kept  fresh  before  the  minds  of 
the  people  forever — feet- washing,  the  symbol  of 
humility;  that  quality  of  the  mind  through 
which  alone  the  universal  brotherhood  of  man  can 
be  maintained :  and  the  bread  and  the  cup,  symbols 
of  His  broken  body  and  shed  blood;  the  memoria) 
through  which  His  sufferings  and  death  are  to  b& 
remembered  forever. 

NECESSITY   FOR   THIS    ORDINANCE. 

It  is  scarcely  necessary  to  argue  that  an  ordi- 
nance like  the  one  under  consideration  is  a  help  t(> 
the  cause  of  true  holiness.  Christ  knew  the  dis 
position  of  man.  The  sons  of  Zebedee  were  not  thei 
only  ambitious  men  in  the  church.  Pride,  thai 
arch-enemy  of  godliness,  is  everywhere  to  be 
found.  But  does  the  washing  of  feet  as  a  cere- 
mony make  Christians  humble?  No;  but  it  helps 
It  impresses  them  with  the  humble  spirit  of  our 
Savior,  and  brings  before  them  the  necessity  of 
maintaining  the  universal  brotherhood  of  man- 
There  are  two  facts  which  should  never  be  lost 
sight  of,  in  considering  the  necessity  of  observing?; 
this  ordinance: 

1.     A  thousand   years  of  indoctrination  would 
never   induce  a  church  whose  members   are  fore- 


154  BIBLE   DOCTRIXES. 

most  in  the  vanities  of  this  world  to  adopt  this  hu- 
miliating: ordinance. 

2.  History  has  proven  that  whenever  a  church 
has  set  aside  this  ordinance,  that  soon  all  the  Bible 
ordinances  and  restrictions  that  call  for  self-denial 
found  their  way  out  at  the  same  door.  Let  this 
sacred  ordinance  remain  in  our  churches  forever, 
to  show  that  as  Christians  we  stand  on  a  common 
level.  Let  us  defend  it  and  practice  it,  (1)  because 
it  is  a  command,  (2)  because  of  its  influence  in  keep- 
ing  the  spirit  of  true  humility  in  our  churches,  (3) 
because  it  is  a  privilege  which  we  cannot  afford 
to  fail  in  exercising. 

OBJECTIONS  TO  CEREMONIAL  FEET- WASHING. 
1.  An  old  custom. 
It  is  urged  that  Jesus  here  followed  an  old, 
Jewish  custom,  and  that  He  Himself  washed  His 
disciples'  feet  to  give  them  an  example  of  humility. 
This  objection  might  have  weight,  were  it  not  for 
the  fact  that  Christ  informed  Peter  that  he  (Peter) 
knew  not  what  He  (Christ)  was  about  to  do. 
"What  I  do,  thou  knowest  not  now;  but  thou 
shalt  know  hereafter."  Certainly  Peter  was  not 
ignorant  of  this  time-honored  custom.  Besides, 
the  Scriptures  will  hardly  sustain  us  in  an  asser- 
tion that  they  had  a  custom  of  ' '  rising  from  sup- 
per" to  wash  feet.  The  Levitical  law  was  very 
strict  on  this.  They  took  their  baths  and  did 
their  washings  beforehand.  Not  mentioning  the 
fact  that  the  (^.isciples  were  not  the  guests  of  our 
Savior,  and  that  therefore  He  owed  them  no 
service   of   this  kind,  the  Scriptures  sustain   the 


FEET-WASHING.  155 

idea  thac  it  ivas  customary  for  guests  to  tvash  their 
own  feet,  just  as  our  guests  wash  their  own  liands 
and  faces. 

2.  Chi'ist  'performing  a  service. 
It  could  not  have  been  that ;  for  the  Jewish 
law  was  very  strict  concerning  the  cleansing  pro- 
cesses before  partaking  of  any  feast.  Especially 
was  this  true  of  the  Passover.  There  being  no 
cleansing  to  do  after  supper  began,  there  was  no 
need  for  service  of  this  kind.  When  Peter  de- 
manded that  his  hands  and  his  head  be  washed, 
Christ  informed  him  that  "he  that  is  washed  need- 
eth  not  save  to  wash  his  feet;"  and,  "ye  are  clean 
but  not  all."  Because  they  had  soiled  their  feet? 
Oh  no!  "For  he  knew  who  should  betray  him; 
therefore  said  he,  ye  are  not  all  clean."  It  is 
clear,  then,  that  this  was  not  an  act  of  cleansing ; 
but  a  ceremony  designed  as  the  symbol  of  humil- 
ity; as  He  afterward  explained. 

3.     Not  a  command;  hut  a  statement  telling  us  tvhat 
ive  ought  to  do. 

Not  a  command!  Then  what  is  a  command? 
"J  have  given  you  an  example,  that  ye  should  do  as  I 
have  done  to  you.''  In  other  words,  "I  have  washed 
your  feet.  I  have  explained  the  meaning  of  the 
act.  Now  I  expect  you  to  do  just  as  I  have  done 
to  you."  What  did  He  do  to  them?  He  washed 
their  feet.  What  did  He  intend  that  they  should 
do?  Wash  one  another's  feet.  "  Fe  should  do* 
makes  this  a  positive  command. 

But  suppose  it  were  simply  a  duty  pointed  out. 
Is  any  one  justified  in  not  doing  what  he  ought  to 


15J  BIBLE   DOCTRINES. 

do?  Can  we  be  obedient  and  not  do  what  our 
Savior  plainly  says  we  ought  to  do?  If  any  one 
cl looses  to  be  contentious,  and  to  quibble  because 
the  word  "ought"  is  not  sufficiently  strong  to 
compel  obedience,  let  him  learn  a  lesson  from  the 
unprofitable  servant  (Matt.  25:30)  who  was  com- 
manded to  be  cast  into  outer  darkness  because  he 
had  failed  to  do  what  he  ouglit  to  have  done. 

Jf.     Silence  of  the  Scriptures  on  this  Subject. 

It  is  urged  that  if  this  were  really  intended  as 
a  ceremonial  service,  we  would  find  more  frequent 
mention  of  it  in  the  epistolary  writings. 

The  subject  under  consideration  is  more  than 
a  mere  abitrary  command.  There  is  nearly  half  a 
chapter  devoted  to  it.  Our  Savior  first  gives  the 
example,  next  explains  what  it  means,  then  gives 
the  command.  That  should  be  sufficient  to  make 
us  understand.     What  more  do  we  need? 

Besides,  no  church  was  ever  established  by 
epistolary  writings.  The  apostles  went  about  from 
p]ace  to  place,  i^reaching  the  Gospel  and  estab- 
lishing churches.  The  doctrines  were  first  de- 
livered to  them,  not  by  epistles,  but  in  person. 
Ceremonial  worship  is  mentioned  in  the  epistolary 
writings  only  when  it  was  found  that  those  doc- 
trines were  abused  or  misunderstood.  The  sub- 
ject of  feet- washing  is  barely  mentioned ;  for  it 
was  so  clearly  set  forth  in  Jno.  13,  that  there  was 
no  necessity  for  misunderstanding  it ;  hence  there 
was  no  necessity  for  frequent  mention.  There  is 
but  a  faint  echo  from  it  in  the  epistles,  which  is 
enough,  however,   to   show  what  importance   the 


FEET-WASHING.  157 

apostle  placed  upon  it     The  reference  is  1  Tim. 
5:10. 

5.     Feet-Washing  as  mentioned  in  1  Tim.  5:10  placed 
in  the  Category  of  good  Works. 

It  is  urged  by  some  that  since  this  subject 
is  mentioned  in  connection  with  a  number  of  good 
works,  it  must  also  be  classed  with  these  Christian 
duties. 

In  one  sense,  it  is  a  good  work.  We  perform  a 
good  work  when  we  suffer  ourselves  to  be  bap- 
tized, partake  of  the  communion,  or  do  anything 
else  commanded  by  divine  authority.  In  this 
sense  it  is  a  good  work;  but  it  can  not  be  taken  in 
the  sense  that  it  means  a  deed  of  charity.  The 
Bible  does  not  admit  of  us  confining  our  deeds  of 
charity  to  "saints"  alone.  Had  this  read,  "the 
needy 's  feet,"  or  "guest's  feet,"  or  "stranger's 
feet,"  or  "visitor's  feet,"  there  would  be  more 
ground  for  argument;  but  since  it  expressly  states 
"the  saints'  feet"  it  puts  this  passage  in  line  with 
our  Savior's  admonition  to  saints,  "Ye  ought  .to 
wash  one  another's  feet. "  In  this  way  do  we  wash 
the  saints'  feet. 

THE   SUBJECT    "SPIRITUALIZED." 

Some  that  object  to  ceremonial  feet- washing, 
pretend  to  draw  "a  deeper  spiritual  meaning"  out 
of  this  subject.  In  their  opinion,  whenever  we 
perform  a  good  deed  for  any  one  (such  as  blacking 
shoes,  dusting  one's  coat,  etc.,)  we  are  washing 
one's  feet.  If  this  is  the  proper  rendering,  it  is 
the  only  instance  where  our  Savior  spent  much  of 


J 58  BIBLE   DOCTRINES. 

His  valuable  time,  and  a  great  deal  of  extra  pains, 
in  commanding  His  followers  to  do  what  man,  by 
common  consent,  would  do  anyway. 

Granting,  for  the  sake  of  argument,  that  feet- 
washing  w^as  simply  a  custom,  it  must  have 
started  among  men,  not  by  divine  authority,  but 
because  man,  by  common  instinct,  fell  into  the 
habit.  As  such,  the  custom  would  have  been 
observed  so  long  as  the  necessity  for  it  existed. 
What  need  then  of  our  Savior  spending  so  much 
of  His  time,  right  at  the  close  of  His  career,  when 
moments  were  truly  golden,  and  practical  instruc- 
tion was  much  needed,  to  teach  man  something 
that  would  have  been  done  without  this  emphatic 
example  and  command? 

The  most  reckless  characters  often  observe  this 
command  in  the  sense  that  these  good- works 
advocates  interpret  it.  When  occasion  requires, 
they  will  entertain  you,  though  a  stranger, 
accommodate  you  with  the  best  they  have,  and 
wash  your  feet,  if  necessary,  without  one  thought 
of  even  respecting  the  name  of  Jesus. 

Strange  as  it  may  seem,  there  are  many 
Christian  professors  who  say  that  this  is  fulfilling 
our  Savior's  command.  It  is  equally  strange  that 
our  Savior,  who  knew  all  things,  should  spend 
almost  His  last  moments  in  forcibly  admonishing 
His  disciples  to  do  what  they  and  everybody  else 
would  have  done  without  a  word  from  Him 
There  is  not  a  parallel  case  to  be  found  in  the 
whole  Bibla 


FEET- WASHING.  159 

Then,  what  does  this  "deeper  spiritual  meaning" 
lead  us  to?  It  leads  us  to  "spiritualize"  away  this 
important  command.  "Spiritualizing"  away  the 
literal  meaning  of  Scriptures  that  call  for  self- 
denial,  usually  "spiritualizes"  away  their  spiritual 
meaning. 

After  listening  to  the  advocates  of  a  "deeper 
spiritual  meaning"  with  reference  to  this  subject, 
and  watching  the  actions  of  many  who  discard  it 
without  ceremony,  we  are  satisfied  to  take  our 
Savior  at  His  word,  and  observe  this  ordinance  as 
a  part  of  our  ceremonial  worship.  There  is  a 
principle  underlying  this  command  which  is  much 
more  far-reaching  and  important  than  the  mere 
act  of  performing  a  service.  The  same  reason 
that  now  prompts  people  to  discard  this  holy 
ordinance,  caused  our  Savior  to  institute  it. 
Substitute  service  feet- washing  (which  practically 
means  no  feet-washing  at  all)  for  ceremonial 
feet-washing,  and  you  issue  a  pressing  invitation 
for  pride  and  caste  to  enter  the  churches.  God 
speed  the  day  when  all  Christendom  will  stand 
united,  not  only  upon  this  ordinance,  but  upon  the 
vital  Christian  principle  of  w^hich  this  ordinance  is 
a  symbol.  May  our  attitude  be  such  that  we  may 
with  gladness  hear  the  words,  "If  ye  know  these 
things,  happy  are  ye  if  ve  do  them. " 


CHAPTER  XV.— WOMAN'S     PRAYER-HEAD- 
COVERING.— 1  Cor.  11:1-16. 


AN   ORDINANCE. 

The  first  thought  to  be  considered  in  connec- 
tion with  this  chapter  is  that  the  apostle  is  here 
spealdng  of  * 'ordinances. "  He  says,  "Now  I 
praise  you,  brethren,  that  ye  remember  me  in  all 
things,  and  keep  the  ordinances  as  I  delivered  them 
to  you. "  He  commends  them  for  their  apparent 
sincerity  in  keeping  these  ordinances.  A  careful 
reading  of  the  whole  chapter  show^s  that  while  the 
Corinthians  had  been  trying  to  keep  the  ordinances, 
they  had  become  confused  on  some  of  them.  So 
the  apostle  again  explains  the  head-covering  and 
the  communion,  and  adds,  * '  The  rest  will  I  set  in 
order  when  I  come. "  This  reference  on  the  part 
of  the  apostle,  to  these  things  as  oi-dinances,  for- 
ever settles  the  question  as  to  whether  the  subject 
under  consideration  is  or  is  not  an  ordinance. 

NECESSITY   FOR   THIS   ORDINANCE. 

The  apostle  recognizes  the  necessity  of  some- 
thing visible  to  show  the  relation  between  man  and 
woman.  ''For  I  w^ould  have  you  know, "  he  says, 
"that  the  head  of  e\'ery  man  is  Christ;  and  the 
head  of  the  woman  is  the  man;  and  the  head  of 
Christ  is  God. "  Of  the  four  beings  here  mentioned, 
the  man  and  the  woman  alone  are  visible;  hence 


WOMAN'S   PRAYEK-HEAD-COVERINC.  IGl 

there  should  be  something  visible  to  show  the  re- 
lation between  them.  How^  is  this  to  be  shown? 
Let  the  Bible  speak.  "Every  man  praying  or 
prophesying,  having  his  head  covered,  dishonoreth 
his  head.  But  every  woman  praying  or  prophesy- 
ing with  her  head  uncovered,  dishonoreth  her  head; 
for  that  is  even  all  one  as  if  she  were  shaven.  For 
if  a  woman  be  not  covered,  let  her  also  be  shorn ; 
but  if  it  be  a  shame  for  a  woman  to  be  shorn  or 
shaven,  let  her  be  covered. " 

WHAT   THIS    COVERING   SHOULD   BE. 

That  a  woman  should  have  her  head  covered 
while  praying  or  prophesying,  no  enlightened 
Christian  disputes.  The  language  of  the  Bible  is 
too  plain  to  admit  of  any  doubt.  There  has  been 
some  dispute,  however,  as  to  what  constitutes  this 
covering. 

Some  say  it  is  her  hair;  but  a  careful  study  of 
the  Scriptures  will  convince  us  of  the  error  of  this 
view.  Verses  14  and  15  read  as  follows:  "Doth 
not  even  nature  itself  teach  you,  that,  if  a  man 
have  long  hair,  it  is  a  shame  unto  him?  But  if  a 
woman  have  long  hair,  it  is  a  glory  to  her:  for  her 
hair  is  given  her  for  a  covering. "  Here  the  apostle 
refers  to  nature  for  a  comparison  to  illustrate  the 
truth  of  what  he  is  teaching.  In  the  discussion  of 
this  subject,  until  we  reach  verse  14,  Paul  speaks 
of  an  artificial  covering,  which  the  Revised  Version 
calls  a  veil.  In  verses  14  and  15  an  illustration  is 
made  of  what  nature  teaches,  and  reference  is  made 
to  the  long-hair  covering.  The  original  Greek 
word  for  covering  in  verse  15  is  2^eribolaioii,  and  is 
6 


I(j2  BIBLE   DOCTRINES. 

quite  different  in  form  andmeanino:  from  the  original 
Greek  words,  katakalupto  and  katakalupteta i  in  vei  ses 
5,  6  where  the  artificial  covering  or  veiling  is  meant. 
Go  where  you  will,  among  nations  civilized  and  un- 
civilized, and  you  will  find  that  the  custom  of  wo- 
man w^earing  long  hair  is  almost  universal.  Nature 
has  provided  her  a  covering,  and  it  is  a  glory  to 
her.  But  that  this  is  not  the  covering  which  the 
apostle  calls  an  "ordinance"  is  evident  from  the 
language  of  verses  5  and  6.  The  word  "also"  in 
verse  6  settles  this  matter  beyond  a  doubt.  With 
remarkable  force,  the  apostle  argues  that  if  the 
woman  discards  the  covering  which  God,  through 
His  embassadors,  has  ordained  shall  be  worn,  she 
might  as  w^ell  discard  the  covering  w^hich  nature 
gives;  "for,  if  a  woman  be  not  covered,  let  her  also 
be  shorn. "  "If  it  is  a  shame  for  a  woman  to  be  shorn 
or  shaven, "  what  shall  we  say  to  discarding  the 
other  covering  spoken  of  in  our  text? 

Simply  any  kind  of  covering  worn  on  the  head 
for  protection  or  comfort  wilJ  not  do  for  the  prayer- 
covering  unless  there  is  something  about  its  use 
which  shows  that  it  is  worn  as  a  prayer  head- cov- 
ering. Verse  10  reads,  "For  this  cause  ought  a 
woman  to  have  power  on  her  head  because  of  the 
angels."  The  marginal  reading  thus  explains  the 
word  "power"  found  in  this  verse:  "That  is,  a  cov- 
ering, in  sign  that  she  is  under  the  power  of  her 
husband. "  Where  is  the  sign  about  the  ordinary 
head- gear  of  a  woman  to  show  this? 

A  careful  analysis  of  our  text  establishes  the 
fact  that  the  covering   spoken   of  means   a   real 


WOMAN'S  PRAYER-HEAD-COVERING.  163 

prayer-head-covering — something  that  is  worn  for 
that  purpose.  What  this  should  be  is  not  posi- 
tively stated.  The  text,  however,  is  plain  enough 
that  all  must  admit  that  it  should  be  a  modest  fab- 
ric suitable  for  indoor  use,  known  for  the  purpose 
designated  by  the  apostle  directed  by  inspiration. 
It  is  '*a  covering  in  sign."  Its  presence  means 
that  this  is  a  time  of  prayer  or  public  devotions, 
or  that  the  wearer  wishes  to  indicate  a  spirit  of 
unceasing  prayer. 

Most  of  the  churches  observing  this  ordinance 
have  chosen  the  white  cap  as  the  covering,  which 
is  very  appropriate.  The  cap  is  easily  recognized 
as  something  worn  as  a  prayer-head- covering,  is 
the  embodiment  of-  neatness  and  convenience,  and 
its  color  is  the  emblem  of  purity. 

WHEN   THIS   COVERING  SHOULD    BE   WORN. 

There  can  be  no  mistake  made  in  wearing  it  all 
the  time.  Then  there  will  be  no  danger  of  the 
wearer  dishonoring  her  head  by  praying  or  proph- 
esying with  her  head  uncovered. 

We  believe,  however,  that  the  requirements  of 
the  Scriptures  are  complied  with  when  the  cover- 
ing is  worn  during  times  of  public  or  private  wor- 
ship, or  active  Christian  work  of  any  kind.  This 
would  include  private  devotions  and  all  manner  of 
religious  meetings. 

A     WORD     TO     THOSE    WHO    WOULD     BE    CONTEN- 
TIOUS. 

In  verse  16,  the  apostle  doubtless  gives  a 
gentle  reproof  to  those  who  are  disposed  to  con- 


IG4  BIBLE   DOCTRINES. 

tend  against  the  Christian  custom  of  the  woman 
covering  her  head  in  time  of  prayer  and  religious 
devotions.  A  difficulty  is  here  presented  that 
cannot  be  cleared  up  by  a  superficial  consideration. 
Many  even  who  have  given  it  their  best,  unpreju- 
diced thoughts,  have  failed  to  understand  it 
clearly.  A  number  of  the  most  reliable  commen- 
tators, however,  such  as  Clarke,  Barnes,  and 
others,  agree  as  to  its  meaning.  Their  ideas 
coincide  with  the  following: 

The  apostle  has  written  a  pointed  essay  to 
show  that  the  woman  in  the  Lord  should  be  in 
subjection  to  the  man  in  the  Lord.  God  is  the 
Head  in  whom  all  things  pertaining  to  His  king- 
dom center.  There  must  not  be  a  division  of 
authority.  From  the  woman  upward,  authority 
must  move  in  a  straight,  unbroken  line  to  the 
Head — the  woman,  the  man,  Christ,  God  (verse  3). 
The  woman,  to  slioiu  her  position  with  regard  to 
the  authority  of  the  man  over  her,  is  here  taught 
to  put  a  covering  on  her  head,  when  she  prays  or 
prophesies ;  and  not  to  appear  on  such  occasions 
like  the  immodest  Greek  women  who  went  to 
their  sacrifices  with  their  heads  uncovered,  like 
the  men.  After  teaching  this  plainly,  and  draw- 
ing a  lesson  from  nature  (verses  14,  15),  to 
rivet  down  the  arguments  which  he  has  made,  he 
gives  a  warning  to  those  who  would  still  be  dis- 
posed to  contend  against  what  he  has  taught. 

^'■We  have  no  such  custom''  is  what  presents  the 
difliculty.  Some  have  thought  that  the  apostle 
wishes  to  say  that  they  had  no  such  custom  as 


WOMAN'S  PRAYER-HEAD-COVERING.  165 

'*being  contentious."     This  idea  is  illogical  and 
unreasonable,  if  not  absurd.     It  is  next  to  impos- 
sible to  think  of  a  church  of  Christ  as  having  the 
custom   of  being  contentious.       It  goes  without 
argument  that  this  is  not  the  meaning.     Others 
have  concluded   that  the   apostle,    after    all    his 
direct  teaching  on  the  subject,  gives  room  to  the 
contentious  person,  admitting  that  neither  they  as 
apostles    nor   the  churches  of  God  had  any  such 
custom  as  the  woman  wearing  the  prayer-head- ' 
covering.      This   is  still  more  illogical,  but  prob- 
ably more  gratifying  to  the  contentious  individual. 
There  is  not  a  line  of  teaching  in  all  the  apostle's 
writings  that  allows  the  reasoning  away  of  his  in- 
structions to  the   churches.      The   true   meaning 
must  be:  *'We  have  no  such  custom,   neither  the 
churches    of    God,"    as    the    woman    piaying  or 
prophesying   with  her  head  uncovered.      It  is  an 
established  fact  that  the  Jewish  woman  did  cover 
her  head  in  a  time  of  devotion,  and  the  churches 
under  Jewish  influences  had  rightly  adopted  the 
custom.     It  was  only  necessary  that  the  apostle 
instruct  these   Corinthians   who    were   converted 
from    heathenism    and    knew    not    the  customs 
adopted  by  the  churches.     Let  the  one  who  is  cc  n- 
tentious  see  by  what  the  apostle  has  written  that 
a  prayer-head-covering  is  necessary  for  the  woman 
in  the  Lord,  and  let  him  know,  too,  that  they  have 
adopted  the  custom  in  the  churches;  that  they  had 
no   such   custom   as  the  woaian  worshiping  with 
her  head  uncovered. 


166  --'  BIBLE  DOCTRINES. 

OBJECTIONS   ANSWERED. 

1.    lite  Jicad-covermg  looks  odd. 

All  customs  upon  which  the  world  looks  with 
contempt  are  odd  and  unbecoming  in  the  eyes  of 
worldly-minded  people.  There  is  not  one  of  these 
critics  that  would  not  wear  the  cap  if  it  were 
fashionable.  It  is  a  lamentable  fact  that  many 
professed  Christians  do  things  for  fashion's  sake 
that  they  would  not  begin  to  do  for  Christ's  sake. 

2.  I  would  he  ashamed  to  luear  it. 

''Whosoever  therefore  shall  be  ashamed  of  me 
and  of  my  words,  in  this  adulterous  and  sinful  gen- 
eration, of  him  also  shall  the  Son  of  man  be 
ashamed,  when  he  cometh  in  the  glory  of  his 
Father  with  the  holy  angels"   (Mark  8: 38). 

3.   Many  of  those  ivho  wear  the  caj)  are  ashamed  of  it. 

Occasionally  one  of  our  younger  sisters  may 
feel  somewhat  uncomfortable  on  account  of  her 
prayer-covering,  but  the  cases  are  only  occasional. 
We  have  no  condemnation  for  those  who  feel 
uncomfortable  under  such  circumstances;  but 
rather  words  of  encouragement.  To  all  whom 
this  may  concern  we  give  this  advice:  Don't  look 
to  the  world  for  your  ideas  of  right;  but  rather 
look  to  your  blessed  Lord  and  Master,  who  is  an 
abiding  comforter  to  them  that  love  Him  and  do 
His  holy  will. 

Even  if  everything  were  true  which  the  world 
says  of  those  who  submit  to  this  ordinance  (which 
is  not  the  case)   it  would  not  change  the  word. 


WOMAN'S  PRAYER-HEAD-COVERING.  1G7 

It  is  not  for  us  to  reject  the  word  because  we  are 
able  to  pick  flaws  in  other's  actions. 

Jf.  If  I  can  not  he  satisfied  in  wearing  the  cap,  1  had 
hetter  not  wear  it  at  all. 

Every  true  child  of  God  is  anxious  to  keep  all 
His  commands.  If  you  see  that  this  is  a  command, 
and  you  can  not  get  the  consent  of  your  mind  to 
obey  it,  it  shows  a  lack  of  consecration  on  your 
part. 

5.   This  is  not  a  saving  ordinance. 

Neither  is  baptism  or  communion.  The  sinner's 
prayer  is,  "Lord,  what  must  I  do  to  be  saved?" 
The  true  Christian's  prayer  is,  ''Lord,  what  wilt 
Thou  have  me  to  do  to  glorify  God?" 

6.   Some  people  make  it  a  saving  ordinance. 

"Abuse  of  anything  is  no  argument  against  its 
proper  use. " 

7.   Some  people  ivorship  the  cap. 

This  is  mostly  in  the  eyes  of  those  who  reject 
this  ordinance. 

8.    Other  churches  do  not  observe  this  ordinance, 

"What  is  that  to  thee?  Follow  thou  me."  It 
might  be  well  to  remark  that  a  number  of  our  now 
fashionable  churches  have  discarded  thxS  ordinance 
only  during  this  present  century. 

9.    The  hat  or  bonnet  loill  do. 

See  explanation  on  '  'What  should  the  covering 
be?" 


168  BIBLE   I)0("TRIXi:S. 

10.  ^^Her  hair  is  given  her  for  a  cover inr/.^^ 

Nature  gives  her  this  covering.  What  need 
was  there  in  the  apostle  wasting  his  time  in 
teaching  what  nature  had  already  taught,  and 
what  women,  by  common  consent,  would  do 
anyway  ? 

The  word  ''also'*  in  verse  6,  establishes  the  fact 
that  there  was  another  covering  spoken  of  besides 
the  hair.  But  su])pose  there  was  not.  Let  us 
adjust  the  reading  to  this  meaning,  and  see  how  it 
sounds.  "If  a  woman  be  not  covered" — that  is, 
"If  a  woman  be  shorn  or  shaven,  let  her  also  be 
shorn. " 

11.  The  Bible  mentions  this  subject  but  once. 

Once  is  sufficient.  How  often  was  the  command 
to  bajotize  in  the  name  of  the  Father,  Son,  and 
Holy  Ghost  given? 

12.  Paid  teas  a  bachelor:  and,   old-fog ij- like,   brought 
this  in  to  oppress  the  ivomen. 

Paul  taught  several  doctrines  that  appear  "old- 
fogy  ish"  to  those  whose  personal  pride  forbids 
them  to  submit  to  the  self-denying  teachings  of 
the  Gospel.  Before  any  one  exercises  the  preroga- 
tive of  criticising  Paul  too  freely  in  this  instance, 
let  him  carefully  read  Acts  9:15:  "But  the  Lord 
said  unto  him,  Go  thy  way;  for  he  (Paul)  is  a 
chosen  vessel  unto  me,  to  bear  my  name  before 
the  Gentiles,  and  kings,  and  the  children  of 
Israel." 


CHAPTER  XVI— THE  SALUTATION  OF  THE 
HOLY  KISS. 


"Greet  all  the  brethren  with  an  holy  kiss." 
1  Thess.  5:26. 

ALL   BIBLE   DOCTRINES   SHOULD   BE   STUDIED. 

The  fact  that  there  are  so  many  Christian  pro- 
fessors who  have  never  heard  of  the  salutation  of 
the  holy  kiss  as  a  divine  ordinance,  is  one  of  the 
many  proofs  of  what  is  now  generally  admitted, 
that  the  average  student  reads  his  Bible  only  in 
spots. 

We  are  well  versed  in  many  parts  of  the  Bible. 
We  can  meet  successfully  any  who  may  choose  to 
dispute  our  ideas,  and  turn  the  phraseology  of 
many  puzzling  passages  of  Scripture  to  our  ad- 
vantage. When  it  comes  to  other  portions  of 
God's  divine  Book,  howevc-r,  we  are  almost  as 
ignorant  of  them  as  if  they  had  never  been  writ- 
ten. We  find  that,  after  all,  with  all  our  apparent 
knowledge  of  the  Bible,  wo  are  versed  only  in 
part  of  the  "all  Scripture,"  which  we  are  told 
"is  given  by  inspiration  of  God,  and  is 
profitable  for  doctrine,*'  etc.  We  have  called 
attention  to  these  facts  for  two  reasons:  (1)  We 
desire  to  emphasize  the  importance  of  learning 
the  whole  revealed  word  of  God ;  (2)  we  wish  to 
turn  the   light   upon    a    portion    of    God's   word 


170  BIBLE  DOCTRINES. 

which,  by  the  crreat  body  of  Christian  profes- 
sors is  generally  overlooked.  An  ordinary  research 
will  bring  to  light  the  following  passages  of 
Scripture: 

''Salute  another  with  an  holy  kiss."  Rom. 
16:16. 

''Greet  ye  one  another  with  a  kiss  of  charity." 
1  Peter  5:14. 

"All  the  brethren  greet  you.  Greet  ye  one 
another  with  an  holy  kiss."     1  Cor.  16:20. 

"Greet  one  another  with  an  holy  kiss."  2 
Cor.  13:12. 

"Greet  all  the  brethren  with  an  holy  kiss." 
1  Thess.  5:26. 

When  we  find  language  so  positive  as  this, 
and  so  easily  understood,  it  presents  a  subject 
that  is  at  least  worth  considering.  If  it  is 
intended  for  us,  we  want  to  know  it. 

EPISTOLARY  WHITINGS  ARE  FOR  ALL  CHRISTIANS. 

This  language  was  addressed  by  the  apostles 
to  their  followers,  as  they  were  instructing  them 
in  the  "whole  counsel  of  God."  That  the  subject 
is  of  some  importance  is  evident  from  the  fact  that 
the  command  is  so  often  repeated.  The  apostles 
aimed  to  teach  their  followers  the  way  to  attain 
to  the  highest  4egrree  of  Christian  perfection,  and 
hence  felt  called  upon  to  teach  every  thing  that 
tended  to  accomplish  this  result. 

It  is  scarcely  necessary  to  state  that  whpn  the 
apostles  c(mi])()sed  their  ei)istolary  writings,  they 
were   not    intended   merelv    for   the    churches    to 


THE  SALUTATION  OF  THE  HOLY  KISS.         171 

which  these  writings  were  addressed,  but  for  all 
coming  generations.  They  are  so  understood  by 
almost  every  Bible  student.  We  read  Colossians 
2,  for  example,  or  Ephesians  4,  or  James  1,  or  any 
other  part  of  these  writings  as  though  they  had 
been  especially  prepared  for  nineteenth  century 
Christians.  There  is  not  a  pious  Christian  living 
who  does  not  regard  these  writings  as  being  ad- 
dressed directly  to  himself.  Recognizing  this 
fact,  we  can  not  fail  to  recognize  that  there  comes 
to  us  the  command  to  ''salute  one  another  with  an 
holy  kiss.  *' 

WHY   AN   ORDINANCE. 

An  ordinance  has  been  defined  as  *'an  estab- 
lished rite  or  ceremony."  The  salutation  of  the 
holy  kiss  was  handed  down  to  us  by  God's  chosen 
apostle  to  the  Gentiles,  as  well  as  by  that  fearless 
apostle  to  whom  Jesus  said,  "Feed  my  sheep," 
' '  Feed  my  lambs. "  We  class  this  as  an  ordinance, 
therefore,  because  it  is  a  ceremony  handed  down 
to  us  by  those  whose  authority  to  do  so  we  ca  mot 
question. 

MEANING   OF   THIS    ORDINANCE. 

Among  all  classes  of  people— rich  or  poor, 
intelligent  or  ignorant,  Christian  or  Pagan—the 
kiss  has  been  regarded  as  a  symbol  of  affection. 
The  mother  thus  shows  her  affection  for  her  child, 
the  husband  for  his  wife,  the  Christian  for  his 
fellow-christian.  It  is  not  our  purpose  at  this 
time  to  show  why  this  is  the  case.  It  is  sufficient 
to  know  that  this  is  the  case.     What  is  more  nat- 


172  BIBLE    DOCTRINES. 

ural,  therefore,  than  for  the  apostles  to  exhort 
then-  followers  frequently  to  "greet  one  another 
with  an  holy  kiss. " 

VITAL     CHRISTIAN     PRINCIPLES     HAVE     THEIR 
SYMBOLS    IN   CEREMONIAL   WORSHIP. 

The  most  vital  Christian  principles  have  their 
representative  emblems  in  the  ceremonial  worship 
as  instituted  by  Christ  and  His  disciples,  in  order 
that  these  iirinciples  might  be  kept  alive  within 
our  hearts  and  before  the  people.  Thus  we  have 
water  baptism  as  a  symbol  of  the  baptism  with 
the  Holy  Ghost;  the  bread  and  the  cup  as  the 
symbols  of  the  broken  body  and  shed  blood  of 
Jesus  Christ;  feet-washing  as  the  symbol  of 
humility;  the  anointing  of  oil  as  the  symbol  of 
grace,  and  the  holy  kiss  as  the  symbol  of  love. 

FOR    WHOSE    SAKE? 

Some  say  that  it  looks  ridiculous  for  men  to 
greet  each  other  in  this  way.  Why  should  this 
look  more  ridiculous  than  for  women  to  greet  each 
other,  or  for  men  to  greet  their  near  kins- women? 
The  kiss  does  not  seem  ridiculous  when  it  is  used 
for  fashion's  sake.  If  this  is  willingly  done  for 
fashion's  sake,  how  much  more  willingly  should  it 
be  done  for  Christ's  sake.  A  sneering  public 
should  never  keejD  us  from  doing  our  Christian 
duty. 

WHEN  IT  SHOULD  BE  OBSERVED. 

It  should  be  observed  often  enough  to  show  by 
our  actions  that  we  indorse  it.  The  Scriptures  do 
not  lay  down  any  rules   as  to  the  time  or  place  for 


THE  SALUTATION  OF  THE  HOLY  KISS.         173 

its  observance.  We  suggest  that  the  members  use 
prudence  and  discretion,  and  be  sure  that  they 
observe  it  in  the  true  spirit, 

ABUSES. 

Some  have  seen  fit  to  point  to  the  way  in 
which  this  ordinance  has  been  abused,  and  used 
that  as  an  argument  against  its  use.  We  could 
use  this  same  kind  of  an  argument  and  argue  away 
every  command  in  the  Bible;  for  where  is  the 
command  that  has  not  been  in  some  way  abused? 
We  admit  that  some  have,  in  the  eyes  of  others, 
brought  reproach  upon  the  observance  of  this 
ordinance  by  being  immoderate  in  its  observance. 
Ordinances,  like  any  other  good  things,  may  be 
carried  to  extremes;  but  the  danger  seems  to  be 
on  the  other  side.  Even  if  this  ordinance  is  some- 
times abused,  why  should  we  discard  it,  and 
thereby  make  the  word  of  God  of  none  effect? 
The  very  abuse  emphasizes  the  necessity  for  its 
use. 

The  salutation  of  the  holy  kiss  should  be  used 
only  where  brotherly  love  exists.  A  shadow 
without  the  substance  is  mockery.  The  spirit  in 
which  the  apostles  give  this  exhortation  shows  us 
that  it  should  be  used  by  the  brethren  among  the 
brethren,  and  the  sisters  among  the  sisters. 

THE   COMMAND    SHOULD   BE   HEEDED. 

After  people  have  tried  ever  so  hard  to  reason 
away  the  kiss  of  charity  and  ignore  its  observance, 
this  fact  remains:  five  times  in  the  New  Testament 
Scriptures  we  are  commanded  to  greet  each  other 


174  BIBLE  DOCTRINES. 

with  a  holy  kiss.  As  followers  of  our  Lord  Jesus 
Christ,  let  us  heed  the  command.  Let  us  observe 
this  ordinance,  (1)  because  it  is  our  duty;  (2).  be- 
cause it  is  our  privilege  in  this  way  to  express  ou** 
love  for  the  brethren. 


^^40: 


CHAPTER     XVIL— ANOINTING    WITH    OIL 


"Is  any  sick  among-  you?  Let  him  call  for 
the  elders  of  the  church;  and  let  them  pray  • 
o-  er  him,  anointing  him  with  oil  in  the  name 
c  :  the  Lord:  and  the  prayer  of  faith  shall  save 
the  sick,  and  the  Lord  shall  raise  him  up;  and 
if  he  have  committed  sins,  they  shall  be  for- 
given him."    Jas.  5: 14,  15. 

WHY   CALL   THIS   AN    ORDINANCE? 

The  above  quotation  is  the  Bible  reason  for  call 
ing  this  an  ordinance.  Whether  it  should  have  the 
dignity  of  an  ordinance  is  at  least  questionable.  In 
those  days  the  oil  was  applied  both  as  a  medicine 
and  as  a  ceremony.  It  depends  upon  the  use  which 
the  apostle  had  in  mind  as  to  how  we  should  class 
it. 

We  incline  to  the  belief,  however,  that  the 
apostle  intended  that  the  oil  should  be  applied  as 
a  religious  rite;  because: 

1.  The  sick  were  commanded  to  send  for  the 
elders  of  the  church.  Had  this  been  strictly  a 
sanitary  affair,  he  would  have  commanded  them  to 
send  for  a  physician. 

2.  The  apostle  says:  ''The  prayer  of  faith  shall 
save  the  sick. "  This  leads  us  to  the  belief  that  he 
intended  the  oil  (the  natural  use  of  which  is  to  heal) 
to  be  used  as  a  symbol  of  the  grace  of  God,  which, 
in  answer  to  the  prayer  of  the  righteous,  He  applies 


176  BIBLE  DOCTRINES. 

as  a  soothing  balm  to  the  natural  and  the  spiritual 
infirmities  of  suffering  man. 

From  the  reasons  just  stated,  and  from  the  fact 
that  this  was  handed  down  to  us  by  one  of  God's 
inspired  writers,  we  conclude  that  the  anointing 
with  oil  should  be  called  an  ordinance. 

THE    "OIL   OF   GRACE." 

Many  able  scripturians  oppose  '  'anointing  with 
oil"  as  an  ordinance  on  the  ground  that  the  apos- 
tle's reference  to  oil  should  be  taken  spiritually  and 
not  literally.  That  he  did  not  mean  the  natural 
olive  oil,  which  is  sometimes  used  for  healing  pur- 
poses, but  rather  the  "oil  of  grace."  That  the 
healing  to  be  effected  was  not  to  be  attributed  to 
effects  of  the  natural  oil,  but  rather  to  the  '  'oil  of 
grace,"  we  readily  admit;  but  we  object  to  the  idea 
that  man  has  ever  been  called  upon  to  administer 
the  "oil  of  grace."  That  is  God's  work,  and  not 
man's.  As  well  might  we  argue  that  man  has  been 
called  upon  to  administer  spiritual  baptism.  Man's 
part  of  the  ceremonial  work  is  to  deal  with  the 
natural  elements.  God's  part  is  to  accomplish  the 
work  of  which  the  natural  elements  are  but  sym- 
bols. 

DIVINE   HEALING. 

The  question  of  anointing  with  oil,  and  the 
purpose  for  which  it  is  done,  brings  up  the  ques- 
tion of  divine  healing.  It  is  a  sad  fact  that  a  ques- 
tion of  so  much  importance  should  be  so  much 
abused.  That  the  Bible  teaches  that  God  heals 
temporal  as  well  as  spiritual  diseases  in  answer  to 


ANOINTING  WITH  OIL.  177 

prayer  there  can  be  no  doubt;  but  it  is  equally  true 
that  many  of  our  modern  "divine  healers"  are  im- 
postors. 

Because  the  doctrine  of  divine  healing  has  been 
abused,  let  us  not  therefore  say  that  it  is  not  scrip- 
tural. Christ  taught  and  practiced  it,  the  apostles 
taught  and  practiced  it,  recent  facts  substantiate 
the  doctrine,  and  why  should  we  doubt?  It  must 
not  be  understood  that  God  answers  all  our  prayers 
exactly  as  we  would  have  them  answered.  God 
answers  according  to  His  abundant  wisdom.  He 
does,  however,  answer  every  truly  believing 
prayer. 

PURPOSE    OF  ANOINTING. 

In  our  opinion,  the  anointing  with  oil  should 
take  place  in  cases  of  serious  sickness.  It  should 
not  be  administered  as  a  ceremony  preparatory  for 
death,  but  with  the  full  confidence  that  '  'the  prayer 
of  faith  shall  save  the  sick."  It  is  for  the  healing 
of  the  body,  and  not  an  unction  for  the  soul. 


=m'^^ 


CHAPTER  XVIIT.— MARRIAGE. 


"Wherefore  they  are  no  more  twain,  but 
one  flesh.  What  therefore  God  hath  joined 
together,  let  not  man  put  asunder."  Matt. 
19:6. 

AN    ORDINANCE   OF   GOD. 

Marriage  is  an  institution  ordained  of  God. 
God  saw  that  it  was  not  good  for  man  to  bo  alone; 
so  He  created  for  him  an  help-meet,  and  provided 
that  man  should  "leave  his  father  and  mother, 
and  cleave  to  his  wife. " 

While  marriage  is  a  heaven-ordained  institu- 
tion, our  goveri.ments  have  also  passed  laws 
regulating  the  same.  The  minister  that  performs 
the  ceremony  that  unites  a  man  and  woman  in  the 
bonds  of  wedlock  has  a  double  office  to  fill:  (1)  as 
the  servant  of  God,  he  performs  a  visible  part  of  a 
divine  ordinance;  (2)  as  a  servant  of  his  country, 
he  performs  the  functions  of  a  magistrate. 

WHAT    CONSTITUTES    MARRIAGE. 

Matrimony  is  the  bond  that  unites  a  man  and 
his  wife  so  long  as  they  both  shall  live.  There 
are  several  conditions  of  marriage:  (1)  there  must 
be  a  mutual  consent  between  the  contracting 
parties;  (2)  this  compact  must  be  publicly  solem- 
nized according  to  the  laws  of  the  country  in 
which  the  marriage  takes  place.     With  either  of 


MARRIAGE.  179 

these  conditions  lacking  there  can  be  no  marriaga 
Whoever  assumes  the  privileges  of  wedlock  with- 
out first  complying  with  the  laws,  both  of  his  God 
and  his  country,  commits  a  crime  against  nature 
and  a  sin  against  God. 

Some  good  people  have  held  the  mistaken  idea 
that  the  mutual  consent  of  the  contracting  parties 
alone  constitutes  marriage;  and,  in  support  of  this 
view,  have  pointed  to  the  Old  Testament,  where 
marriages  have  been  known  to  take  place  without 
any  legal  ceremony.  It  must  be  understood  that 
in  those  times  the  civil  government  required  no 
legal  ceremony  to  solemnize  marriages;  and, 
further,  that  it  was  required,  even  in  those  times, 
to  make  the  fact  that  a  union  as  man  and  wife 
existed  between  two  persons,  publicly  known. 
Then,  as  now,  a  legal  marriage  had  to  meet  the 
demands  both  of  God  and  of  the  civil  government. 
In  our  day,  our  government  requires  more  than  a 
public  announcement.  It  requires  a  ceremony, 
and,  in  most  states,  a  license  previous  to  the 
ceremony. 

Marriage,  then,  is  the  act  that  binds  man  and 
wife  together  during  their  natural  lives.  This  's 
done  by  complying  with  the  laws  of  God  and  of 
the  country. 

MARRIAGE   UNDER   THE    OLD   TESTAMEMT 
DISPENSATION. 

An  account  of  the  institution  of  marriage  is 
recorded  in  Gen.  2:21-25.  There  are  no  recorded 
restrictions  until  we  come  to  the  Levitical  law. 
Lev.  18:6-18  forbids  marriage  with  near  relatives, 


180  BIBLE   DOCTRINES. 

iiicludino:  father,  mother,  brother,  sister,  brother's 
wife,  uncle,  aunt,  dau^rhter-in-law,  etc.  Marriage 
with  strange  women  is  forbidden  in  a  number  of 
places.  Parents  usually  made  the  selections  for 
their  children.  It  w^as  common  to  solemnize 
marriages  by  extensive  feasts.  Plural  marriages 
were  permitted,  but  not  authorized  by  the  Levitical 
law.  Moses,  on  account  of  the  hardness  of  the 
hearts  of  the  people,  permitted  them  to  give  writ- 
ings of  divorcement. 

MARRIAGE   UNDER   THE   NEW   TESTAMENT 
DISPENSATION. 

When  Christ  came,  these  customs  were  re- 
formed. To  marry  one  that  was  divorced  was 
forbidden  (Matt.  5:;n,32;  19:9;  Luke  16:18;  Mark 
10:11),  and  no  man  w^as  to  put  aw^ay  his  wife  save 
for  the  cause  of  fornication  (Matt.  5:32;  19:9). 
Stricter  codes  of  morals  were  laid  down  (Matt. 
5:28),  and  plural  marriages  forbidden  (Matt.  19:9; 
Mark  10:11;  Luke  16:18;  Rom.  7:3;  1  Cor.  7:10, 
11,  39;  1  Tim.  3:2). 

It  would  be  a  waste  of  time  to  dwell  upon  the 
necessity  for  these  restrictions.  They  are  appar- 
ent to  all  observing  persons.  All  history  has 
proven  that  the  looser  the  marriage  laws,  the 
looser  the  morals  of  the  people. 

CONCERNING  DIVORCE. 

The  evils  of  divorce  are  becoming  more  appar- 
ent every  year.  Our  court-dockets  are  filled  with 
divorce  cases.  In  some  states  it  is  so  easy  to 
obtain  a  divorce  that  marriage  among  many  people 
has  become   almost   a   farce.     Knowing  the   ease 


MARRIAGE.  181 

with  which  a  separation  may  be  brought  about, 
many  people  become  reckless.  They  gratify  their 
passions  in  hasty  and  inconsiderate  marriages. 
Becoming  tired  of  married  life,  they  groAv  careless, 
and  one  does  something  that  gives  the  other  a 
legal  cause  for  divorce.  The  case  is  taken  into 
court,  and  a  writing  given  that  separates  them. 
Thus  is  the  holy  institution,  that  was  designed  to 
maintain  the  purity  of  the  human  family,  trodden 
under  foot  of  man.  Lives  of  those  that  might 
otherwise  have  become  useful  men  and  ^^omen, 
are  completely  wrecked.  Children  are  born  into 
this  world  who  are  deprived  of  proper  parental 
care,  and  many  of  them  are  thus  educated  to  fill 
our  jails,  penitentiaries,  lunatic  asylums,  gam- 
bling dens,  and  other  disreputable  places.  How 
much  of  this  misfortune  might  be  avoided  if 
people  would  marry  ''only  in  the  Lord,''  and  if  the 
institution  of  marriage  itself  were  considered  for- 
ever binding  upon  those  who  take  the  vow.  Take 
away  the  possiblity  of  a  legal  divorce;  let  it  be 
understood  that  a  marriage  means  a  union  for  life; 
and  many  of  these  ill-advised  marriages  would 
never  occur.  True,  it  would  work  a  hardship  on 
some  people;  but  people  ought  to  bear  the  burdens 
which  they  themselves  have  shouldered.  An 
unfortunate  marriage  is  a  blessing  in  so  far  as  it 
serves  as  a  standing  rebuke  to  those  who  regard 
marriage  as  an  unimportant  and  trifling  affair. 

LAWFUL   MARRIAGES. 

As  a  civil  institution,    marriage  is  lawful  when 
the  laws  of  the  country  are  complied  with.     As  a 


182  BIBLE   DOCTRINES. 

religious  institution,  another  condition  must  be 
complied  with.  Christians  are  to  marry  '  'only  in 
the  Lord,"  and  to  ''be  not  unequally  yoked 
together  with  unbelievers."  From  this  we  under- 
stand that  Christian  believers  should  unite  with 
believers  only.  "They  twain  shall  be  one  flesh." 
This  i-estriction  has  reference  solely  to  the  fact 
that  a  union  between  Christians  and  sinners  is  not 
sanctioned;  yet  it  should  be  the  aim  of  every  one 
to  select  a  companion  of  like  faith  and  sympathies 
with  'himself  or  herself.  There  are  so  many 
things  depending  upon  a  perfect  union  that  it 
would  be  unwise  to  have  the  heads  of  the  house- 
hold divided  upon  any  important  question.  They 
could  hardly  be  ex|  ected  to  agree  in  their  religious 
instructions,  and  if  they  are  church-workers  as 
they  ought  to  be,  they  might  feel  called  upon  to 
be  regular  attendants  at  separate  places  of  wor- 
ship, which  would  make  it  very  inconvenient,  to 
say  the  least. 

THE   CHRISTIAN  HOME 

should  be  as  nearly  a  paradise  as  Christian 
people  can  make  it.  It  should  not  be  regarded  as 
a  place  simply  to  cook  and  eat  and  sleep;  but 
rather  as  a  place  to  live,  where  husband  and  wife 
may  abide  in  each  other's  love,  and  where  the 
chiklron  are  reared  "in  the  nurture  and  admoni- 
tion of  the  Lord. " 

Our  home  is  what  we  make  it.  It  may  be  a 
paradise  or  a  very  unlovely  place.  Husband  and 
wife  must  remember  that  while  they  are  united  by 


MARRIAGE.  183 

law,  they  should  be  much  more  closely  united  by 
love.  Take  away  the  union  by  love,  and  the  union 
by  law  becomes  a  galling  yoke. 

Let  it  be  remembered  that  life  has  its  thorns  as 
well  as  its  roses,  its  trials  as  well  as  its  pleasures, 
its  crosses  as  well  as  its  crowns.  Let  the  wife 
remember  that  she  was  created  as  an  help-meet 
for  man,  and  when  at  night  he  comes  to  the  home, 
wearied  by  his  toils  and  burdened  with  unusual 
cares,  she  can  do  no  greater  work  than  to  provide 
for  his  comfort,  and  to  sup23ly  that  which  alone 
can  lift  the  burdens  of  life  from  his  shoulders — a 
woman's  love.  Let  the  husband  remember  that 
while  he  is  out  in  the  open  air,  enjoying  the 
blessings  of  sunshine,  and  a  healthy  atmosphere, 
his  wife  is  at  home,  taxing  her  last  energies  to 
provide  for  his  comfort  and  for  all  that  are  in  her 
care.  He  can  do  no  greater  work  than  to  bring 
some  of  his  "sunshine"'  into  the  home;  to  show  by 
words  and  by  actions  that  he  appreciates  her 
companionship;  and  to  do  what  he  can  to  make 
life  easy  and  pleasant  for  her.  Together,  they 
can  give  their  children  such  instruction  as  will 
make  them  useful  citizens  and  noble  Christians. 
The  time  that  is  usually  spent  in  gossiping  about 
street  corners,  village  groceries,  and  j)ossibly  in 
club-rooms  should  be  spent  at  home.  One  of  the 
features  of  the  model  Christian  home  is  the  family 
worship  in  which  the  members  unite  to  send  daily 
offerings  to  the  great  God,  who  has  made  it 
possible  for  Christian  families  to  exist. 


184  BIBLE    DOCTIUNES. 

THOUGHTS   FOR   YOUNG   PEOPLE. 

Do  not  treat  the  subject  of  marriage  lightly.  Next 
to  regeneration,  it  is  the  most  important  event  of 
your  lives. 

The  history  of  woman  is  the  history  of  her  af- 
fections. Betray  her  affections  and  you  betray  her 
whole  being. 

It  is  better  to  enjoy  the  society  of  the  opposite 
sex  than  to  be  confined  exclusively  to  your  own, 
even  if  you  are  not  yet  seriously  concerned  in  the 
choice  of  a  life- companion;  but  it  is  unwise  to  mo- 
nopolize the  time  of  any  one  of  the  ojiposite  sex  for 
any  great  length  of  time,  unless  you  are  at  the 
same  time  seriously  considering  your  adaptability 
for  life- companionship. 

The  following  attributes  should  be  considered 
of  primary  importance:  virtue,  intelligence,  mor- 
ality, integrity,  amiability,  piety,  vigorous  health, 
cheerfulness,  ability  to  provide  for  the  sustenance 
of  life.  Beauty,  wealth,  and  "blood"  should  be  con- 
sidered of  secondary  importance. 

Let  reason,  not  passion,  dictate  the  result.  Are 
your  religious  views  the  same?  Has  your  bring- 
ing up  been  similar?  Do  you  seem  to  enjoy  the 
same  things?  Were  your  first  impressions  of  each 
other  favorable  or  unfavorable?  How  about  your 
ages?  How  much  do  wealth  and  beauty  figure  in 
this?  Is  this  really  your  choice  or  your  "last 
chance"? 

If  you  are  looking  for  some  one  that  is  perfect, 
you  will  have  to  try  some  other  world.  Study  the 
imperfections  of  the  one  whose  availability  you  are 


MARRIAGE.  185 

considerino^,  and  be  sure  that  you  have  fully  de- 
cided that  those  imperfections  are  such  as  you  can 
overlook,  before  love  blinds  your  eyes  to  them. 
Sometime  after  your  "honey-moon"  these  imper- 
fections will  again  become  visible. 

If  your  '  intended"  needs  reformation  in  any- 
thing, such  as  swearing,  drinking,  smoking,  chew- 
ing, etc. ,  be  sure  that  the  reformation  takes  place 
before  marriage.  If  he  will  not  give  them  up  for 
you  when  he  knows  there  is  danger  of  losing  you, 
it  is  idle  to  expect  him  to  give  them  up  when  he 
knows  he  has  you  secure.  The  man  that  thinks 
more  of  a  bad  habit  than  of  a  woman  is  unworthy 
of  a  woman's  love. 

While  we  believe  that  God  intended  that  all 
able-bodied  persons,  should,  after  proper  develop- 
ment, seek  the  married  state,  yet  this  should  de- 
pend largely  upon  the  privileges  for  selection.  It 
is  no  disgrace  for  any  one  to  remain  unmarried  as 
long  as  there  is  no  opportunity  for  a  suitable  union. 
It  is  a  positive  disgrace  for  you  to  allow  your- 
selves to  be  united  to  a  person  who  has  the  form 
of  a  man  but  the  instincts  of  a  brute,  simply  be- 
cause it  appears  to  be  your  only  chance.  *'  Choose 
wisely,  or  not  at  all. " 


CHAPTER  XIX.— NONCONFORMITY   TO 
THE  WORLD. 


"Be  not  conformed  to  this  world:  but  be  ye 
transformed  by  the  renewing-  of  your  mind."' 
Rom.  12:2. 

WHAT   THIS   RESTRICTION  IMPLIES. 

In  taking  up  the  consideration  of  this  question, 
we  are  conscious  of  the  fact  that  truth  compels  us 
to  cross  the  cherished  notions  of  two  classes  of  in- 
dividuals: (1)  those  that  would  confine  this  ques- 
tion to  personal  appearance;  (2)  those  that  deny- 
that  the  question  has  anything  to  do  with  our  per- 
sonal appearance. 

Of  all  the  restrictions  which  God  has  enjoined 
upon  His  people,  this  is  by  far  the  most  important. 
It  is  based  on  the  fact  that  the  human  family  is 
divided  into  two  great  classes:  (1)  those  that  follow 
the  ''lust  of  the  flesh,  the  lust  of  the  eye,  and  the 
pride  of  life" — the  world;  (2)  those  that  take  Christ 
as  their  foundation,  and  allow  their  lives  to  be 
governed  by  principles  of  right — the  body  of 
Christ.  The  simple  admonition  of  our  text  to  those 
that  constitute  the  body  of  Christ  is,  "Do  not 
allow  yourselves  to  become  like  the  world. 

THE   TRANSFORMATION. 

The  first  question  to  present  itself  is,  What  is 
the  "transformation"  spoken  of  in  the  text?     It  is 


NON-CONFOKMITY  TO  THE  WORLD.  187 

a  change  or  a  "renewing"  of  the  mind.  Whenever 
there  is  a  change  of  mind,  there  is  a  change  in  all 
things  subject  to  the  mind.  Godliness  and  ungod- 
liness, righteousness  and  sin,  spirituality  and  car- 
nality, Christianity  and  worldliness,  are  all  oppo- 
sites  of  each  other.  Whenever  the  mind  changes 
from  one  to  the  other,  the  forms  of  the  one  are  dis- 
carded and  those  of  the  other  substituted. 

To  explain  further:  A  sinner  is  subject  to  the 
impulses  of  a  carnal  mind.  He  lives  for  self.  He 
is  guided  by  motives  which  spring  from  a  proud, 
ambitious,  sinful  heart,  and  the  gratification  of 
carnal  lusts.  His  mind  is  bent  on  what  he  imagines 
to  be  pleasure,  regardless  as  to  what  conscience 
might  dictate  to  him  as  to  his  real  duties.  Bring 
that  sinner  under  the  influence  of  the  Gospel;  get 
him  to  realize  the  sinfulness  and  folly  of  his  course, 
and  you  will  notice  a  change.  He  no  longer  lives 
for  self,  but  for  God.  Before,  he  worked  for  the 
gratification  of  self;  now,  he  works  for  the  glory  of 
God.  Before,  he  was  proud,  revengeful,  careless, 
disobedient,  irreverent;  now,  he  is  meek,  forbear- 
ing, scrupulous,  obedient,  reverent.  He  recog- 
nizes that  there  are  two  great  classes  of  people: 
the  world  and  the  body  of  Christ.  His  mind  being 
transformed  from  a  sinful  to  a  righteous  state,  he 
leaves  the  first  of  these  and  identifies  himself  with 
the  second.  This  is  the  transformation  spoken  of 
in  Rom.  12:2. 

'  VIEWS   OF  INSPIRED   WRITERS. 

To  show  how  thorough  this  transformation 
should  be,   and  what  should  be  the  attitude  of  the 


188  BIBLE  DOCTRINES. 

Christian  toward  the  world,  we  quote  a  few  verses 
from  the  Bible. 

"Ye  are  a  chosen  generation,  a  royal  priest- 
hood, a  holy  nation,  a  peculiar  people. "  1  Peter 
2:9. 

"If  any  man  love  the  world,  the  love  of  the 
Father  is  not  in  him. "     1  John  2: 15. 

"Know  ye  not  that  the  friendship  of  the  world  is 
enmity  against  God?  Whosoever  therefore  would 
be  a  friend  of  the  world  is  the  enemy  of  God." 
Jas.  4:4. 

"That  which  is  highly  esteemed  among  men  is 
abomination  in  the  sight  of  God."     Luke  16: 15. 

' '  Pure  religion  and  undefiled  before  God  and 
the  Father  is  this,  To  visit  the  fatherless  and  wid- 
ows in  their  afiliction,  and  to  keep  himself  un- 
spotted from  the  world. "     Jas.  1 :  27. 

No  words  of  ours  could  more  clearly  demon- 
strate what  should  be  the  attitude  of  Christian  peo- 
ple toward  the  world.  Our  Savior  and  His  disci- 
ples spoke  with  a  clearness  and  forcefulness  which 
is  unknown,  even  in  this  enlightened  era  of  the 
world's  history.  The  whole  Gospel  teaches  us  that 
there  should  be  a  sharp  dividing  line  between  the 
church  and  the  world,  and  that  those  who  profess 
tobelorg  to  the  body  of  Christ  should  not  be  con- 
formed in  any  way  to  this  world,  even  avoiding 
every  "appearance  of  evil. " 

TEACHING   OF   JAMES    1:27. 

James  gives  us  an  idea  of  what  constitutes  pure 
religion.  To  be  "unspotted  from  the  world"  does 
not  simply  mean  to  keep  from  being  all  over  black- 


NON-CONFORMITY  TO  THE  WORLD.  189 

ened  with  sin.  It  means  purity  from  all  sin.  If 
we  conform  to  the  world  in  unholy  conversation, 
that  is  one  spot.  If  we  conform  to  the  world  in 
seeking  worldly  amusements,  that  is  another  spot. 
If  we  conform  to  the  world  in  foUowing  worldly 
fashions,  that  is  another  spot.  Other  spots  might 
be  mentioned.  We  are  not  ''unspotted  from  the 
world"  until  we  have  completely  severed  our  con- 
nection with  the  world.  The  Bible  teaches  purity 
from  all  these  spots.  While  our  limited  space  will 
not  allow  us  to  notice  at  length  all  the  ways  in 
which  it  is  possible  to  conforni  to  or  pattern  after 
the  world,  w^e  shall  endeavor  briefly  to  notice  a 
few  of  the  most  important  things,  which,  if  in- 
dulged in,  will  become  "spots"  on  our  characters. 

INTEMPERANCE. 

As  the  subject  of  intemperance  is  treated  of  at 
greater  length  in  another  chapter,  we  shall  not  en- 
deavor to  portray  its  evils  here.  We  desire  to  no- 
tice, however,  that  indulging  in  the  use  of  alco- 
holic drinks  in  an  excessive  or  even  a  moderate 
way  is  nothing  more  nor  less  than  giving  way  to 
the  lust  of  the  flesh,  and  must  therefore  be  classed 
as  a  worldly  habit.  Christians  should  jDlant  them- 
selves firmly  upon  the  ground  of  total  abstinence; 
for  by  taking  a  drink  once  in  a  while,  they  put  the 
stamp  of  approval  upon  one  of  the  most  infamous 
monsters  that  ever  afflicted  mankind. 

While  we  are  saying  this  about  King  Alcohol, 
may  we  not  gently  and  timidly   bring  in   a  short 
notice  of  his  little  brother — Tobacco — and  venture  • 
tD  ask  if  the  use  of  tobacco  is  a  Christian  habit? 


190  BIBLE  DOCTRINES. 

Brethren,  beware!  ''Whether  therefore  ye  eat, 
or  drink,  or  whatsoever  ye  do,  do  all  to  the  glory 
of  God."     (1  Cor.   10:31). 

LICENTIOUSNESS. 

This  monster  evil  has  no  supporters  amone^ 
respectable  people.  It  is  pleasing  to  note  that  the 
better  classes  of  worldly  people  stand  with  the 
church  in  denouncing  it.  This  subject  is  here 
noticed  in  order  to  class  it  where  it  belongs. 
Among  the  worldly  habits  it  stands  as  one  of  the 
most  degrading,  abominable,  and  sinful. 

It  might  be  well,  while  we  are  on  this  subject, 
to  remark  that  many  people  who  abhor  licentious- 
ness, tolerate  practices  that  lead  to  it.  Parents 
should  give  their  children  proper  instruction  on 
habits  of  personal  purity.  They  should  throw 
proper  restraints  around  their  daughters,  and 
under  no  circumstances  permit  them  to  associate 
with  young  men  of  questionable  morals.  It  is  not 
necessary  to  argue  this  point.  The  many  heart- 
rending stories  that  come  to  us  on  account  of 
criminal  carelessness  on  the  part  of  parents  and 
those  who  ought  to  know  better,  are  enough  to 
c6nvince  any  one.  No  respectable  young  woman 
will  allow  an  acquaintance  of  the  opposite  sex  to 
encircle  her  waist  with  his  arm,  or  practice  undue 
familiarity  in  other  respects. 

Immorality  on  the  part  of  man  is  just  as  bad  as 
that  on  the  part  of  w^oman,  and  should  be  con- 
sidered as  much  a  disgrace.  At  all  times  and 
under  all  circumstances,  we  should  insist  upon 
moral  purity  as  being  both  scriptural  and  decent. 


NON-CONFORMITY  TO  THE  WORLD.  191 

Man  without  chastity  is  steeped  in  vileness  that 
has  lowered  him  beneath  the  brutes. 

BUSINESS    TRANSACTIONS. 

To  say  that  questionable  methods  are  some- 
times resorted  to  in  business  transactions,  is  put- 
ting it  mildly.  To  say  that  Christian  professors 
have  shared  in  these  questionable  methods,  is 
admitting  a  painful  truth.  Christians  should 
remember  that  they  are "  to  be  as  distinctly  a 
"peculiar  people"  in  business  affairs  as  in  any 
other  position.  It  is  here,  in  the  practical  affairs 
of  life,  where  the  integrity  of  man  is  brought  to 
the  severe  test,  that  Christians  have  an  oppor- 
tunity of  showing  to  their  unconverted  neighbors 
that  there  is  a  reality  in  true  religion.  No  Chris- 
tian will  engage  in  any  business  in  which  chance 
is  the  predominating  feature.  The  proper  name 
for  that  kind  of  business  is  gambling.  No  Chris- 
tian should  accept  a  dollar  unless  it  is  given  to 
him  as  a  gift  or  is  honestly  earned,  or  engage  in 
any  business  in  which  he  can  not  conscientiously 
ask  God  to  prosper  him.  In  all  their  dealings 
with  their  fellow- man,  let  Christians  be  generous, 
upright,  truthful,  conscientious,  open-hearted,  and 
strict  observers  of  the  Golden  Rule. 

POLITICS. 

To  be  a  successful  politician,  a  man  must  lay 
his  conscience  aside;  or  else  keep  it  securely  hid- 
den away  to  be  used  only  on  "state  occasions."  A 
certain  politician  of  national  reputation  expressed 
the  truth  when  he  said  that  according  to  present 


192  BIBLE  DOCTRINES. 

customs,  purity  in  politics  is  an  ''iridescent 
dream."  He  spoke  from  experience;  and  every 
man  that  has  evei*  had  anything  to  do  with  politics, 
if  he  were  to  give  voice  to  the  conviction  that  lies 
deei^  down  in  the  bottom  of  his  heart,  could  sound 
a  hearty  "amen"  to  this  sentiment.  To  place  our 
political  organization  on  a  Christian  basis  is  about 
as  possible  as  it  was  for  Mohammed  to  move  the 
mountain  by  word  of  command.  How  a  devout, 
praying  Christian  can  conscientiously  indentify 
himself  with  an  organization  that  is  composed  of 
good  men  and  bad  men  and  "  wheelhorses "  and 
"vote- getters"  and  spoilsmen  and  deadbeats,  each 
having  a  specific  w^ork  to  accomplish,  there  being 
a  common  understanding  as  to  the  methods  that 
are  to  be  pursued,  all  working  in  harmony  to 
bring  about  a  common  result,  is  hard  to  undor- 
sland. 

UNHOLY    CONVERSATION. 

Our  conversation  is  either  ennobling  or  degrad- 
ing. What  we  say  will  either  make  our  hearers 
better  or  worse.  If  we  keep  alive  within  us  the 
Christian  principles  of  love  and  good  will  to  all 
men,  ever  remembering  that  w^e  are  the  servants 
of  God,  we  need  not  fear  the  results  of  our  con- 
versation. But  how  often  is  this  lost  sight  of! 
How  much  time  that  might  be  used  in  the  service 
of  God  is  spent  in  vain,  foolish,  idle  talk. 

Listen!  There  comes  John  Churchman.  He  is 
considered  an  orthodox  Christian.  When  he  comos 
we  may  expect  to  hear  some  talk  that  will  do  our 
.souls   good;   something   that   will    produce    in   us 


NOX-CONFORMITY  TO  THE  WORLD.  193 

sober  thoughts  and  make  us  bet  er  in  more  ways 
than  one.  He  comes.  To  our  surprise,  his  talk 
consists  in  telling  some  stale  yarns  or  questionable 
jokes — something  that  will  make  the  ungodly  roar 
with  laughter.  What  is  the  result  of  this  ?  Does 
it  make  us  purer?  Does  it  make  us  better?  Does  it 
impress  us  with  the  thought  that  he  is  a  noble 
Christian?  Does  it  increase  our  veneration  for 
Christianity?  If  Christians  could  but  realize  how 
much  they  could  do  by  making  their  converstion 
pure  and  chaste  and  holy  and  edifying,  what  a 
wonderful  change  there  would  be  in  this  world- 
Let  our  conversation,  then,  be  pure,  chaste, 
instructive,  and  elevating.  Let  us  ever  strive  to 
shun  all  mention  of  vulgar  talk,  idle  gossip, 
"white  lies,"  and  everything  else  which  is  degrad- 
ing in  character.  The  tongue  is  a  powerful 
weapon  which  may  be  used  for  good  or  for  eviL 
Let  us  strive  to  use  it  for  God's  glory. 

WORLDLY    AMUSEMENTS. 

Whenever  we  are  called  upon  to  engage  in 
amusement "  of  any  kind,  let  us  ask  ourselves  the 
question,  Will  God  be  thereby  glorified?  Long 
ago  the  apostle  Paul  gave  us  this  admonition, 
"Whether  therefore  ye  eat,  or  drink,  or  whatso- 
ever ye  do,  do  all  to  the  glory  of  God. " 

We  put  this  test  to  theaters,  show^s,  balls, 
picnics,  parties,  etc. ,  and  question  whether  or  not 
they  are  conducted  to  God's  glory.  It  is  not 
enough  that  we  should  call  them  "harmless  amuse- 
ments" and  patronize  them.  As  followers  of  our 
Lord   Jesus   Christ,    who   are   to    "watch   and  be 


194  BIBLE   DOCTRINES. 

sober,"  and  who  are  to  "do  all  to  the  f?lory  of 
God/*  we  cannot  afford  to  s:o  through  this  world 
in  a  giddy,  careless  way,  without  weighing  our 
actions  in  the  light  of  God's  word.  It  stands  us 
in  hand  to  "watch  lest  we  enter  into  temptation." 
Now,  to  return  to  the  kinds  of  amusement  to 
which  we  have  already  referred,   let  us  ask: 

1.  Do  they  really  make  us  stronger  Christians? 

2.  Are  they  conducted  to  the   "glory  of  God"? 

3.  Do  they  make  us  more  prayerful? 

4.  Do  they  make  us  more  zealous  in  the  Chris- 
tian work? 

5.  Do  they  make  us  feel  like  imploring  sinners 
to  give  their  hearts  to  God? 

6.  Do  they  make  us  love  the  Bible  more? 

7.  Do  they  make  us  more  pious? 

8.  Do  they  cause  us  to  meditate  on  heavenly 
things,  or  is  their  general  tendency  to  make  us 
forget,  for  the  time  being,  that  we  are  Christians? 

Now,  Christians,  be  honest.  Take  any  gather- 
ing the  object  of  which  is  "to  have  a  good  time," 
even  including  church- festivals,  "box  socials," 
etc.,  and  if  you  were  asked  the  above  questions 
with  reference  to  them,  would  not  your  answer  to 
every  one  of  them  have  to  be  "no"?  Then  why 
should  they  be  called  "harmless  amusements"? 
Is  it  not  true  that  church  members  who  attend 
such  places  are  of  least  service  to  the  church?  Do 
you  not  know  that  these  things  are  very  gratify- 
ing to  the  carnal  mind?  But  you  say,  we  are  not 
carnal?  Can  you  not  understand  that  the  tendency 
of   foolish   nonsense   is  to  lead  away  from  God? 


NON-CONFORMITY  TO  THE  WORLD.  195 

Christians,  we  plead  with  you.  Do  not  indulge  in 
things  that  will  contirm  the  carnally  minded  in 
their  sinful  ways.  Be  sober.  Be  earnest.  Be 
c(jnsistent.  Never  allow  yourselves  to  be  placed  in 
any  position  upon  which  you  could  not  conscien- 
tiously ask  God's  blessing.  "Be  not  conformed  to 
this  world:  but  be  ye  transformed  by  the  renewing 
of  your  mind. " 

There  are  a  few  things  about  these  gatherings 
designed  to  furnish  amusement,  which  we  must 
confess  are  somewhat  inconsistent.  A  church 
festival  is  presumably  designed  to  promote  the 
cause  of  Christ;  yet  after  the  opening  prayer 
(which  is  often  omitted)  you  could  not  tell  the  dif- 
ference between  it  and  a  regular  worldly  party 
conducted  by  confessed  sinners.  The  ordinary 
Fourth  of  July  celebration  is  a  mixture  of  prayer, 
patriotism,  foot  races,  horse  races,  slow  mule 
races,  wheelbarrow  races,  egg  races,  sack  races, 
climbing  a  greasy  pole,  catching  a  greased  hog, 
**calithumpian"  parades,  fire  works,  and  a  grand 
dance  at  night.  What  Christian  would  want  part 
in  such  a  medley  of  amusements! 

Christians  can  afford  to  make  this  the  rule :  If 
a  meeting  is  not  held  for  the  purpose  of  honoring 
and  glorifying  God,  either  by  praises  direct,  or  by 
moral  or  intellectual  improvements,  it  should  be 
avoided.  Our  time  is  too  short  to  be  wasted  in 
serving  the  god  of  pleasure.  Any  meeting  in 
which  amusement  is  the  leading  feature,  and 
which  is  especially  gratifying  to  carnally  minded 
people,  is  unsafe  for  Christian  people  to  attend. 


196  BIBLE  DOCTRINES. 

OTHEK    WAYS 

in  which  we  may  allow  ourselves  to  be  conformed 
to  the  world,  is  to  become  entangled  in  law- suits, 
secret  societies,  carnal  warfare,  swearing  of  oaths, 
etc.  As  these  subjects  are  treated  at  some  length 
in  other  chapters,  we  pass  them  by  for  the  present. 

PRIDE. 

The  Bible  says,  "God  resisteth  the  proud,  but 
giveth  grace  unto  the  humble. "  Meekness  is 
enumerated  as  one  of  the  fruits  of  the  Spirit. 
Humility  is  one  of  the  essential  principles  of  a 
true  Christian  life.  It  is  said  that  man's  greatest 
enemy  is  himself.  The  Bible  says,  "Crucify  the 
old  man."  Pride  says,  "The  old  man  is  good 
enough  for  practical  purposes. "  If  you  would  en- 
joy spiritual  growth,  purge  yourself  of  all  pride. 
How  is  this  done?  Stop  worshiping  yourself. 
Think  of  yourself  as  you  are,  and  not  as  the  great, 
important  man  that  you  have  imagined  yourse.f  to 
be.  See  how  vain  has  been  your  life,  and  how 
gracious  God  has  been  in  giving  you  life  etei  nal. 
If  this  does  not  humble  you  at  the  foot  of  the 
cross,  and  put  you  in  a  condition  to  receive  God's 
spiritual  blessings,  your  case  is  hopeless. 

Closely,  though  not  inseparably,  connected 
with  pride  is  the  question  of 

WORLDLY   ADORNMENT. 

When  we  reach  the  subject  of  dress,  as  a  factor 
In  worldly  conformity,  w^e  instantly  meet  a  chorus 
of  objections.  The  very  fact  that  the  idea  that 
following  the  fashions  of  the  world  is  coafoi-mincr 


NON-CONFORMITY  TO  THE  WORLD.  197 

to  the  world  is  so  stoutly  resisted  by  a  large  num- 
ber of  Christian  professors,  makes  it  necessary  to 
notice  this  question  at  greater  length  than  we 
would  otherwise.  Should  this  come  to  the  notice 
of  one  whose  views  on  this  subject  are  at  variance 
with  our  own,  we  ask  him  kindly  to  compare  what 
we  in  our  weakness  have  to  say,  with  the  will  of 
God  as  revealed  in  His  word,  and  form  his  con- 
clusions as  God  gives  him  light. 

It  is  admitted  by  all  that  the  fashions  of  the 
world  have  their  origin  among  people  who  are 
anything  but  Christians;  that  the  love  of  display 
and  mania  for  bodily  adornment  (to  say  nothing  of 
the  questionable  motives  which  we  often  hear 
mentioned  in  this  connection)  give  rise  to  the  ever- 
changing  fashions  of  society.  We  have  never 
heard  any  apologist  for  fashionable  attire  contend 
that  fashions  were  a  Christian  institution  or  of 
Christian  origin.  The  frequent  reference  to  lead- 
ers of  society,  on  the  part  of  journals,  both, re- 
ligious and  secular,  as  men  and  women  "of  the 
world"  is  another  evidence  of  the  correctness  of 
our  position  that  fashions  belong  to  the  world. 
How  can  we  as  Christians  conform  to  the  fashions 
of  the  world  without  conforming  to  the  world? 

What  is  there  in  clothing?  Let  this  be  an- 
swered by  a  natural  illustration.  We  have  already 
referred  to  two  great  bodies  that  all  Christians 
recognize  do  exist:  (1)  the  body  of  this  world,  (2) 
the  body  of  Christ.  By  way  of  comparison  we 
call  attention  to  two  other  great  bodies — bodies  of 
soldiers,  that  existed  during  our  late  Civil  War, 


108  BIBLE  DOCTRINES. 

the  Federals  and  the  Confederates.  Each  had  its 
nniform.  One  wore  the  gray,  the  other  the  blue. 
Why  these  uniforms?  To  make  them  stronger 
physically?  No.  To  make  them  better?  No.  To 
increase  their  zeal?  Partly.  To  make  them  fight 
harder?  Perhaps.  But  principally  to  enable  them 
to  ''show  their  colors,'"  to  show  "which  side  they 
were  on."  As  men  rose  up  to  defend  either  side, 
they  adopted  the  uniform  of  the  side  they  es- 
poused. They  did  not  philosophize  because  there 
is  neither  strength  nor  virtue  in  garments;  but 
true  to  the  motive  which  prompt(Hl  them  to  act, 
they  arrayed  themselves  in  the  uniform  of  those 
whose  hearts  beat  in  unison  with  their  own.  It 
needed  no  pliilosophizing  because  they  w^ere  con- 
sistent in  what  they  did.  A  Union  soldier  would 
have  felt  uncomfortable  in  gray,  because  that 
would  have  represented  him  to  be  on  a  side  which 
he  did  not  care  to  espouse.  For  the  same  reason, 
a  Confederate  soldier  would  have  felt  uncomfort- 
able in  blue. 

Is  there  any  more  consistency  in  a  Christian 
wearing  the  garb  of  the  world,  than  a  soldier 
wearing  the  garb  of  the  enemy?  The  dividing  line 
between  two  opposing  armies  is  not,  cannot  be, 
any  more  distinct  than  that  which  the  Bible  draws 
between  the  church  and  the  world.  Our  hearts 
beat  in  unison,  either  with  the  church  or  with  the 
world.  Is  it  unnatural  for  us  to  assume  that  if  we 
are  in  sympathy  with  the  world  we  will  O(mform 
ourselves  to  the  customs  of  the  world,  and  that  if 
we  are  in  sympathy  wi^h  the  church  we  will  con- 


NON-CONFORMITY  TO  THE  WORLD.  99 

form  ourselves  to  the  customs  of  the  church? 
Right  here  the  fashionable  church  member  begins 
to  twist.  His  uniform  shows  him  to  be  on  the 
wrong  side.  He  knows  that  either  his  attire  or  his 
profession  is  inconsistent,  and  it  takes  some  philos- 
ophizing to  explain  his  position.  We  call  on  all 
who  have  the  love  of  God  in  their  hearts  to  stand 
out  boldly  and  show  their  colors.  Let  us  be  sure 
that  our  appearance  proves  us  to  be  in  the  right 
column,  *  'Actions  speak  louder  than  words. "  The 
uniform  of  the  church  is  plainness;  that  of  the 
world  is  the  fashion  of  the  day. 

Some  say  that  they  buy  their  clothing  ready- 
made  and  have  little  thought  as  to  their  appear- 
ance. How  easy  it  is  for  those  persons  to  present 
a  fashionable  appearance.  Is  it  the  spirit  that 
leads  that  way?  If  so,  what  spirit  is  it?  Try  those 
persons  a  little  farther.  Buy  them  ready-made 
plain  clothing.  See  how  many  of  them  would  be 
willing  to  wear  them. 

Some  say  they  want  their  religion  in  the  heart, 
and  not  in  the  clothing.  The  same  reasoning 
would  justify  dancing,  on  the  ground  that  there  is 
no  religion  in  the  feet;  it  would  justify  gambling, 
on  the  ground  that  there  is  no  religion  in  cards 
or  money;  it  would  justify  stealing,  on  the  ground 
that  there  is  no  religion  in  the  hands  or  in  the 
stolen  goods.  Fix  it  the  way  you  will,  the  desires 
of  the  heart  rule  the  actions  of  the  body.  The 
body  wears  what  the  heart  dictates.  Let  our  ac 
tions,  our  a2:)pearances,   our  whole  being  show  tv 


200  BIBLE  DOCTRINES. 

the  world  that  we  have  been  transformed  from  Wm 
world  by  the  renewing  of  our  minds. 

There  is  another  phase  to  this  question.  In 
1  Tim.  2:9,  10  and  1  Peter  3:3,  4,  the  wearmg 
"of  gold,  or  pearls,  or  costly  array"  is  forbidden  in 
so  many  words.  This  command  is  just  as  em- 
phatic, and  much  more  specific  than  anything  we 
have  thus  far  mentioned.  Since  the  fashions  of 
the  world  are  designed  to  gratify  the  whims  of 
the  worldly  or  carnally- minded  people,  it  is  not 
surprising  that  the  apostles  would  have  some 
specific  restrictions  to  make.  A  careful  study  of 
these  passages  will  reveal  to  us  the  fact  that  the 
apostles,  Peter  and  Paul,  here  taught  the  im- 
portant truth  that  as  spiritually-minded  beings  we 
should  seek  to  adorn  *'the  hidden  man  of  the 
heart,"  rather  than  our  corruptible  tenements  of 
clay — our  physical  bodies. 

But  some  say  we  must  not  take  this  language 
literally,  but  spiritually.  Well,  suppose  we-siDirit- 
ualize.  Can  we  get  any  other  meaning  out  of  it 
from  what  the  language  teaches?  We  must  re- 
member, however,  that  spiritualizing  does  not 
necessarily  mean  a  throwing  away.  Literally, 
this  means.  Do  not  adorn  yourselves  with  '  'gold,  or 
pearls,  or  costly  array;"  because  (to  spiritualize) 
it  is  wrong  to  wear  anything  for  adornment's  sake. 
(Readlsa.  3:16-25.) 

In  the  light  of  the  Scripture  passages  already 
alluded  to,  it  is  evident  that  the  Bible  ])]aces  two 
great  barriers  between  us  and  worldly  attire: 

(1)     We  must  not  be  "conformed  to  this  woi'ld.  " 


NON-COXFORMITY  TO  THE  WORLD.  201 

(2)  We  must  not  adorn  ourselves  with  "gold, 
or  pearls,  or  costly  array. "  These  should  not  be 
regarded  as  mere  church  restrictions,  or  (as  some 
seem  to  regard  them)  as  church  impositions ;  but 
as  Heaven- ordained  principles  designed  to  assist 
in  maintaining  the  purity  of  God's  people,  and 
their  entire  separation  from  the  v^orld.  They  are 
the  teaching  of  the  Bible,  and  why  should  we 
ignore  them? 

We  are  told  that  we  may  go  to  extremes  on 
this  question,  and  so  we  may.  The  cause  of  plain 
attire  has  been  made  to  suffer,  because  it  has  had 
to  carry  too  much  of  the  principle  of  non-con- 
formity. When  we  speak  of  a  transformation,  we 
speak  of  an  entire  separation  from  the  world — a 
total  abstinence  from  all  things  that  corrupt  the 
mind  and  defile  the  soul.  This  includes  our  con- 
versation, our  business  methods,  our  personal 
habits,  our  devotion  to  God,  worldly  amusements, 
etc.  Along  with  this  comes  the  uniform  in  cloth- 
ing. Our  attire  should  show  that  we  have  en- 
tirely cast  aside  the  longings  after  a  sinful  world, 
and  the  vanities  of  a  proud  heart.  We  sometimes 
see  our  brethren  clothed  in  the  latest  styles  in 
everything  except  the  coat  collar.  This  is  laying 
a  terrible  stress  upon  the  coat  collar.  Sometimes 
we  see  them  decked  in  the  very  latest  styles,  includ- 
ing their  broad- cloth  coats,  chin- scraping  collars, 
toothpick  shoes,  and  other  garments  to  suit ;  but 
are  very  scrupulous  about  the  mustache.  This  is 
laying  a  terrible  stress  on  the  mustache.  It  is 
just  such  formalism  as  this  that  brings  the  Bible 


202  BIBLE  DOCTRINES. 

dccmns  of  simplicity  ef  attire  mic  disrspnr*:. 
Such  persons  lack  the  first  principles  of  true  non- 
conformity. Let  them  be  transformed  from  this 
world  by  the  renewing  of  their  minds ;  let  them  be 
entirely  separated  from  the  world  and  worldly 
things ;  let  them  loathe  the  things  that  are  dis- 
pleasing in  the  sight  of  God,  and  these  inconsist- 
encies will  disappear.  They  will  conform  them- 
selves to  the  customs  of  spiritually  minded  people, 
rather  than  to  the  customs  of  the  world.  Their 
clothing  will  indicate  that  they  are  not  devotees 
of  fashion. 

Concerning  woman's  attire  we  do  not  know  so 
much;  but  from  reports  we  understand  that  she 
wears  ruf&es,  tuckings,  laces,  ribbons,  ornamental 
buttons  and  pins,  whalebones,  belts,  feathers,  friz- 
zes, powders,  paints,  tight  corsets,  gold,  ]  earls, 
rings,  diamonds,  bows,  bouquets,  bracelets,  hats, 
paddings,  bustles,  big  sleeves,  and  other  things  in 
abundance.  If  this  is  simplicity  in  attire,  will  some 
one  please  define  extravagance? 

In  selecting  attire,  our  first  concern  should  be 
to  wear  nothing  which  the  Bible  forbids.  Our 
clothing  should  be  plain  and  inexpensive.  Those 
who  excuse  themselves  for  wearing  jewelry  be- 
cause they  "never  think  of  what  they  have  on"  con- 
fess themselves  to  be  painfully  indifferent  to  the 
light  of  God's  word.  The  Scriptures  tell  us  to 
"watch."  There  is  a  "thus  saith  the  Lord"  on  the 
question  of  wearing  jewelry  (1  Pet.  3:3,  4;1  Tim.  2: 
d,  10),  and  why  should  we  be  so  indifferent  as  not  to 
•••'♦'Cf»  it?    Let  our  adornment  be  "the  hidden  man 


NON-CONFORMITY  TO  THE  WORLD.  21M 

of  the  heart. "  Our  second  concern  should  be  to 
conform  to  the  customs  of  the  church,  and  not 
to  the  customs  of  the  world.  As  one  people, 
we  should  walk  as  one  body.  Our  purposes, 
our  desires,  our  hopes,  our  faith,  our  appearance, 
our  all  should  be  one.  Let  us  stand  for  a  complete 
separation.  Let  us  stand  for  an  entire  transform- 
ation. Let  us  stand  as  a  "peculiar  people,"  show- 
ing by  our  appearance  that  we  are  workers  for 
Jesus. 

But  let  us  be  consistent  in  these  matters.  Let 
our  loyalty  to  the  principles  of  plainness  and  sim- 
plicity of  attire  be  measured,  not  by  the  decrees  of 
the  church,  but  by  the  word  of  God.  If  we  have 
any  jewelry  about  us,  let  us  get  rid  of  it.  If  the 
texture  and  cut  of  our  clothes  are  not  in  accordance 
with  our  professions;  or,  if  our  clothing  does  not 
show  us  to  belong  to  a  "peculiar  people, "  let  us 
take  the  first  opportunity  to  change.  Let  us  not 
dwell  on  the  border.  Let  us  be  on  one  side  or  the 
other,  for  in  this  way  only  can  we  be  consistent. 

We  do  not  have  to  confine  ourselves  to  mem- 
bers of  churches  who  have  always  stood  for  the 
principle  of  plain  clothing,  for  testimony  concern- 
ing the  evils  of  fashion.  The  tyranny  of  the  god- 
dess of  fashion  is  lamented  by  earnest  Christian 
workers  of  all  denominations,  and  well  may  they 
lament  it.  Fashion  to-day  is  taxing  the  last  ener- 
gies of  our  American  people  to  "keep  up  appear- 
ances. "  It  is  absorbing  hundreds  of  millions  of 
dollars  that  might  be  devoted  to  a  better  cause.  It 
is  driving  the  poor  away  from  the  churches  be- 


S04  BIBLE  DOCTRINES. 

cause  it  is  considered  a  disgrace  not  to  be  able  to 
appear  in  fashion.  It  is  sajjping  the  life-blood 
away  from  true  Christianity  and  reducing  religious 
worship  to  a  form  of  godliness  without  its  quick- 
ening power.  At  its  shrine  are  hundreds  of  thou- 
sands of  worshipers  who  ought  to  be  worshiping 
at  the  feet  of  Jesus. 

What  is  the  remedy?  Take  the  Bible.  Sepa- 
rate yourselves  from  the  world.  Follow  the  cus- 
toms of  godly  people.  Cut  loose  from  fashion 
plates.  Rise  up  to  the  Gospel  standard,  and 
avoid  wearing  anything  for  adornment's  sake.  Let 
the  members  of  all  our  churches  rise  up  in  one 
solid  phalanx,  transfer  their  affections  from  the 
goddess  of  fashion  to  the  God  of  heaven,  practice 
simplicity  and  uniformity  of  attire,  and  in  all  other 
respects  prove  that  they  are  transformed  from  the 
world  by  the  renewing  of  their  minds. 


^55*4^ 


CHAPTER   XX.— NON-RESISTANCE. 


"  Ye  have  heard  that  it  hath  been  said,  An 
eye  for  an  eye,  and  a  tooth  for  a  tooth. 

But  I  say  unto  you.  That  ye  resist  not  evil: 
but  whosoever  shall  smite  thee  on  thy  rig-ht 
cheek,  turn  to  him  the  other  also. 

....  Love  your  enemies,  bless  them  that 
curse  you,  do  good  to  them  that  hate  you,  and 
pray  for  them  which  despitefuUy  use  you,  and 
persecute  you; 

That  ye  may  be  the  children  of  your  Father 
which  is  in  heaven."    Matt.  5: 38,  39,  44,  45. 

THE  GOSPEL  OF  CHRIST  THE  GOSPEL  OP  PEACE. 

Non-resistance  means,  as  the  term  implies,  an 
abstinence  from  resistance.  Why  there  should  be 
any  difference  among  Christian  professors  as  to 
the  meaning  of  the  term,  or  the  construction  that 
should  be  placed  upon  the  language  just  quoted,  is 
difficult  to  understand.  The  doctrine  of  peace  is 
so  inseparably  connected  with  the  religion  of  Jesus, 
that  it  is  difficult  to  conceive  how  any  professing 
Christian  can  get  the  idea  that  it  is  right  for  any 
one  under  any  circumstances  to  harm  his  fellow- 
man.  How  is  it  possible  that  a  devout  follower  of 
Him  who  said,  "Love  your  enemies,"  should  grasp 
carnal  weapons  with  which  to  shed  human  blood! 

It  is  an  undisputed  fact  that  Christianity  is  the 
religion  of  peace.  The  prophet  Isaiah  refers  to 
the  coming  Redeemer  as  the    "Prince  of  Peace" 


206  BIBLE  DOCTHINES. 

(Isa.  9:6).  In  Luke  2: 14,  the  advent  of  our  wSavior 
is  thus  heralded  by  the  anselic  hosts,  "Glory  to 
God  in  the  highest,  and  on  earth  peace,  good  will 
toward  men."  Matt.  5:22  gives  the  judgment  of  our 
Savior  upon  the  disposition  that  leads  to  murder, 
and  in  Matt.  5:40  He  plainly  tells  us  to  "resist  not 
evil;  "  that  if  our  enemy  smites  us  on  the  one  cheek 
we  should  "turn  the  other  also."  Add  to  this  the 
testimony  found  in  Matt.  6:15;  Jno.  18:36;  Rom.  12: 
17;  IThess.  5:15;  1  Peter  2:20-24;  etc.,  and  you 
have  some  of  the  scriptural  reasons  for  believing 
that  the  whole  Gospel  is  a  gospel  of  peace — peace 
with  God,  peace  with  the  brotherhood,  peace  with 
all  men.  In  the  light  of  this  array  of  testimony 
we  cannot  escape  the  fact  that  it  is  sinful Iv  wvou^ 
to  harm  our  fellow-men,  either  as  a  private  citizen 
or  on  the  field  of  battle. 

THE    APOSTOLIC   CHURCH 

had  the  reputation  of  being  non-resistant  in  faith 
and  practice.  Some  historians  tell  us  that  at  first 
the  early  Christians  adhered  to  the  non-resistant 
doctrines  literally;  but  that  they  afterward  found 
this  interpretation  to  be  impractica  1,  and  later  en- 
gaged in  carnal  warfare  when  their  cause  was 
pronounced  a  "holy"  one.  The  immediate  followers 
of  our  Savior  understood  His  teacliings  largely  as 
He  intended  them  to  be  understood.  They  applied 
them  practically. 

As  further  evidence  that  our  Savior's  doctrine 
forbade  carnal  warfare,  we  quote  from  Jno.  11- 
-iT,   4b. 


NON-RESISTANCE.  207 

EFFECT    OF  THE    GOSPEL. 

"What  do  we?  for  this  man  doeth  many  mir- 
acles. If  we  let  him  thus  alone,  all  men  will  believe 
on  him;  and  the  Romans  shall  come  and  take  away 
both  our  place  and  nation. " 

Why  come  and  take  away  both  place  and  na- 
tion ?  It  could  not  have  been  because  the  new  re- 
ligion would  have  been  more  obnoxious  to  the  Ro- 
mans than  the  Jewish  religion  was.  The  fact  is 
the  Romans  paid  very  little  attention  to  either  at 
this  time.  But  the  point  at  issue  was  this:  if  aU 
the  common  people  would  espouse  this  plain,  inof- 
fensive, defenseless  religion,  there  would  be  none 
left  to  resist  Roman  aggression.  Do  we  not  hear 
men  reason  the  same  way  to-day? 

BROTHERLY   LOVE. 

All  through  the  Bible,  the  doctrine  of  brotherly 
love  is  taught.  Christians  are  to  be  peaceable, 
meek,  kind,  charitable.  When  the  soldiers  came  to 
John  the  Baptist  and  asked  him  what  they  should 
do,  he  replied,  *' Do  violence  to  no  man. "  How  dif- 
ferent from  this  advice  were  the  actions  of  soldiers 
in  our  late  Civil  War,  when  thousands  of  men  came 
to  a  violent  death  at  the  hands  of  their  fellow  Chris- 
tian professors,  oftentimes  members  of  the  same 
church  with  themselves! 

WAR   THE   WORK    OF    BARBARIANS. 

We  oppose  war,  because  it  is  a  barbarous  prac- 
tice. Show  us  a  nation  that  is  devoid  of  civiliza- 
tion, and  you  will  point  to  a  nation  that  appeals  to 
carnal  weapons  for  the  settlement  of  all  disputes. 


208  BIBLE  DOCTRINES. 

Murder  and  anarchy  thrive  most  among  savages. 
Here  the  passions  of  hatred  and  vengeance  have  the 
greatest  latitude.  Banish  these  from  the  human 
heart,  and  murder  and  war  will  cease.  The  cases 
are  very  rare  where  persons,  as  private  citizens  or 
as  soldiers  on  the  field  of  battle,  have  deliberately 
taken  the  life  of  their  fellow- man,  without  having 
been  stirred  by  one  or  both  of  these  passions. 
When  men  have  risen  above  hatred  and  vengeance, 
they  have  uniformly  denounced  war  as  cruel,  mon- 
strous, unchristian.  Who  can  go  upon  the  field  of 
battle,  and  there  behold  the  mangled,  bleeding, 
writhing  forms  of  thousands  and  say  that  it  was  a 
Christian  act  that  caused  the  carnage!  The  mod- 
ern move  in  favor  of  arbitration  is  but  a  general 
concession  to  the  conviction  that  w.a-  is  the  work 
of  savages  and  not  of  Christians. 

TESTIMONY   OF   WARLIKE   MEN. 

The  conviction  that  war  is  the  work  of  barbar- 
ians is  not  confined  to  Christians.  The  testimony 
of  the  Bible  is  re-enforced  by  the  testimony  of 
thousands  of  earnest  Christian  workers,  who  feel 
that  war  is  incompatible  with  genuine  religion — 
the  religion  of  peace — and  this  is  again  re-enforced 
by  the  testimony  of  men  who  have  been  the  very 
authors  or  instigators  of  war. 

Napoleon,  to  whose  ambition  hundreds  of  thou- 
sands of  lives  were  sacrificed,  knew  whereof  he 
spake  when  he  said  that  "war  is  the  business  of 
barbarians. " 

Shakespeare  reveals  the  true  character  of  war 
in  the  lines  of  Henry  V.,  who  in  addressing   h.s 


NON-RESISTANCE.  209 

troops  before  the  battle  says:  *'When  the  blasts 
of  war  blow  in  our  ears,  imitate  the  action  (df  the 
tiger." 

Gen.  Joseph  Hooker  once  said  to  a  friend  who  re- 
ferred to  many  good  generals  who  had  felt  it  to  be 
their  duiy  to  engage  in  war:  "The  truth  is,  good 
men  cannot  be  good  men  and  be  fighting  men.  They 
must  have  the  devil  in  them.  To  kill  one  another 
men  must  have  their  blood  up,  and  then  they  are 
just  like  devils." 

A   FEW  CONTRADICTIONS. 

In  comparing  the  Scriptures  with  the  logic  of 
apologists  for  carnal  warfare,  a  few  contradictions 
which  we  cannot  fail  to  notice  present  themselves. 

1.  The  Bible  says,  "Love  your  enemies;"  ad- 
vocates of  war  say,  "Kill  your  enemies." 

2.  The  Bible  says,  *'If  thine  enemy  hunger, 
feed  him;"  advocates  of  war  say,  "To  give  comfort 
to  the  enemy  is  treason." 

3.  In  our  Savior's  prayer  we  read,  "Forgive 
us  our  debts,  as  we  forgive  our  debtors;"  in  war  we 
forgive  the  debts  of  our  enemies  by  shooting  them 
down. 

4.  The  Bible  says,  "Preach  the  Gospel  to 
every  creature;"  soldiers,  on  the  field  of  battle, 
send  many  unsaved  souls  to  eternity  without 
even  giving  them  a  chance  for  rei^entance. 

5.  The  Bible  says,  "Resist  not  evil;"  the  world 
says,  "Fight  the  devil  with  his  own  fire. " 

6.  The  Bible  says,  *'Thou  shalt  not  kill;  killing 
is  the  principal  business  of  war. 


210  BIBLE  DOCTRINES. 

7.  The  Bible  says,  "Lovo  your  br<'tliren;"  it 
often  happens  that  members  of  the  same  church 
are  engaged  in  the  desperate  effort  of  taking  one 
another's  lives  on  the  field  of  battle. 

Notwithstanding  these  glaring  contradictions, 
men  continue  to  advocate  war  as  a  heaven-ordained 
institution. 

OLD  AND  NEW  DISPENSATIONS. 

The  question  has  been  asked,  If  war  is  wrong, 
why  did  God  permit  the  patriarchs  of  old  to 
engage  in  it?  We  answer,  they  were  under  the 
Old  Testament  dispensation;  we  are  under  the 
New.  God  used  those  people  as  literal  examples 
from  which  we  may  draw  spiritual  lessons.  But 
for  them,  we  would  have  no  visible  evidences  that 
God  would  punish  the  children  of  disobedienca 
It  was  from  these  visible  examples  of  God's  divine 
pleasure,  or  His  divine  wrath,  that  we  may  know 
how  He  will  deal  with  us  for  obedience  or  dis- 
obedience. 

It  must  not  be  inferred,  however,  that  God  ever 
took  pleasure  in  these  things.  'As  I  live,  saith 
the  Lord  God,  1  Ir  ve  no  pleasure  in  the  death  of 
the  wicked"  (Ezek.  33:11).  God  j)ermitted  many 
things  in  those  days,  not  because  He  found  pleas- 
ure in  them,  not  because  they  were  right,  but 
because  of  the  wickedness  of  the  peo])le.  It  was  a 
chastisement  for  them;  it  is  a  lesson  for  us. 

"When  Christ  came.  He  restored  things  to  their 
primitive  purity.  He  was  sent  for  this  purpose. 
His  blood  was  to  be  shed  as  a  ransom  for  our  sins; 
His  life  and  His  teaching  were  to  i  repare  for  us 


NON-RESISTANCE,  211 

"that  narrow  way"  that  leads  to  everlasting  glory. 

"He  spoke  as  one  having  authority."     Hear  what 
He  says- 

*  'Ye  have  heard  that  it  was  said  by  them  of  old 
time,  Thou  shall  not  kill;  and  whosoever  shall  kiU 
shall  be  in  danger  of  the  judgment.  But  I  say  unto 
you,  That  whosoever  is  angry  with  his  brother 
without  a  causp  shall  be  in  danger  of  the  judg- 
ment."  Matt.  5:21,  22. 

**Ye  have  heard  that  it  hath  been  said,  An 
eye  for  an  eye,  and  a  tooth  for  a  tooth.  But  I  say 
unto  you,  That  ye  resist  not  evil:  but  whosoever 
shall  smite  thee  on  thy  right  cheek,  turn  to  him 
the  other  also. "    Matt.  5:38,  39. 

'  'Ye  have  heard  that  it  hath  been  said,  Thou 
shalt  love  thy  neighbor,  and  hate  thine  enemy. 
But  I  say  unto  you,  Love  your  enemies,  bless 
them  that  curse  you,  do  good  to  them  that  hate 
you,  and  pray  for  them  which  despitefully  use  you, 
and  persecute  you;  that  ye  may  be  the  children 
of  your  Father  which  is  in  heaven."  Matt. 
5:43-45. 

"My  kingdom  is  not  of  this  world:  if  my  king- 
dom were  of  this  world,  then  would  my  servants 
fight."    Jno.  18:36. 

Who  can  read  these  words  of  our  Savior,  and 
still  say  that  He  did  not  put  an  end  to  carnal  war- 
fare on  the  part  of  God's  people?  Let  our  Savior's 
words  be  heard  when  we  consider  a  question  of 
divine  authority.  We  look  to  the  Old  Testament 
as  the  background  of  the  New,  from  which  we 
draw  much  valuable  instruction  and  many  lessons 


212  BIBLE    DOCTRINES. 

especially  applicable  to  us.  We  look  to  the  New 
TestameDt  as  the  embodiment  of  all  the  teachings 
of  the  Old  which  are  applicable  to  us.  The  correct 
way  to  get  right  on  the  question  of  non-resistance 
is  to  ask  ourselves  the  question,  "What  does 
Christ  say  about  itV" 

WHAT   WOULD   BECOME   OF   A  NON-RESISTANT 
NATION? 

The  question  has  often  been  asked,  What  would 
become  of  us  if  we  as  a  nation  -would  espouse  the 
non-resistant  faith?  We  ask,  What  became  of 
Pennsylvania  while  the  non-resistant  policy  of 
William  Penn  w^as  in  force?  By  some  mysterious 
providence,  which  human  wisdom  cannot  explain, 
the  conscienceless  king  of  England  dealt  justly 
with  the  peaceful  Penn;  the  Indians  were  capti- 
vated by  his  rigid  honesty,  his  open-heartedness, 
and  his  practical  Chi-istianity;  and  the  colony 
remained  prosperous  and  happy,  while  the  neigh- 
boring colonies  were  suffering  from  civil  strife 
and  Indian  wars. 

What  God  did  for  Pennsylvania,  He  can  do  for 
any  state  or  nation.  If  He  was  powerful  enough 
to  call  us  into  existence.  He  is  powerful  enough  to 
care  for  us  when  we  obey  His  teachings. 

Here  we  desire  to  call  attention  to  the  lack  of 
faith  on  the  part  of  many  persons.  They  recog- 
nize that  war  is  contrary  to  the  teachings  of  the 
Gospel;  but  they  are  afraid  of  the  consequences, 
should  their  faith  be  put  into  practice.  What  has 
God  done  or  neglected  to  do  that  they  should  thus 
lose  faith  in  His  ])ower  to  sustain  His  word?   Has 


NON-RESISTANCE.  213 

not  His  superiority  over  man  been  shown  time  and 
again?  Why  should  we  then  doubt  His  willingness 
and  His  power  to  make  good  His  promise  that  He 
would  care  for  His  own?  To  all  who  believe  in  the 
non-resistant  principle  as  taught  by  our  Savior 
and  His  disciples,  we  would  recommend  this  text, 
''Seek  ye  first  the  kingdom  of  God,  and  his  right- 
eousness; and  all  these  things  shall  be  added  unto 
you. " 

SUPPOSE 

a  thief  were  to  enter  your  house  for  the  purpose 
of  robbing  you,  or  a  number  of  them  were  to  '  'hold 
you  up"  some  dark  night  for  the  same  purpose, 
what  would  you  do?  We  do  not  know.  Different 
people  would  act  differently  under  such  circum- 
stances. Some  would  scream,  some  would  beg, 
some  would  try  to  run  away,  some  would  take  it 
coolly,  while  some  would  offer  resistance.  What- 
ever people  might  do  under  such  circumstances 
does  not  affect  John  the  Baptist's  advice,  "Do 
violence  to  no  man, "  our  Savior's  advice,  "Resist 
not  evil,'"  or  the  apostle  Paul's  advice,  "Overcome 
evil  with  good. "  If  we  were  to  act  according  to 
divine  command,  we  would  take  these  advices. 
Just  w^hat  people  would  do,  is  another  question. 
We  know  of  tw^o  cases  like  this,  which  we  shall 
relate,  and  let  the  reader  judge  which  cjurse  was 
best. 

1.  Some  forty  or  fifty  years  ago  there  lived  in 
the  state  of  Pennsylvania,  county  of  Juniata,  a 
prosperous  farmer.  One  night,  three  robbers  en- 
tered his  house.   Though  he  had  espoused  the  non- 


214  BIBLE  DOCTRINES. 

resisiant  faith,  he  so  far  forgot  iiimself  as  to  reacii 
for  his  gun.  That  proved  to  be  liis  fatal  mistake. 
In  less  than  ten  minutes  he  was  a  corpse. 

2.  A  minister  in  one  of  the  Eastern  States  was 
on  his  way  one  night  to  fill  an  appointment,  when 
he  was  halted  by  some  robbers.  The  first  thing 
they  demanded  was  his  money.  He  spoke  very 
kindly  to  them,  reached  down  in  his  pocket, 
and  gave  them  a  few  bills,  telling  them  this 
was  all  he  had.  During  all  this  time,  he  was 
sending  to  the  throne  of  grace  a  fervent  but  silent 
prayer.  So  gentle,  so  Christ- like  was  his  conduct, 
that  the  robbers  soon  began  to  treat  him  more 
gently,  and  when  they  were  convinced  that  he 
had  no  more  money,  they  let  him  go.  He  had  not 
proceeded  far,  however,  when  he  remembered  that 
he  had  some  money  in  another  pocket.  He  turned 
around,  called  the  robbers  to  him,  and  informed 
them  that  he  had  made  a  mistake;  that  he  had 
some  money  in  another  pocket,  and  asked  their 
forgiveness  for  telling  them  a  falsehood.  The  rob- 
bers were  so  struck  with  this  Christ-like  ^ction, 
that  they  not  only  refused  to  take  the  money,  but 
handed  back  the  money  they  had  taken  away  from 
him.  He  then  told  them  of  his  appointment,  and 
invited  them  to  attend.  After  some  reluctance 
they  promised  him  that  they  would.  They  kept 
this  promise,  and  their  conversion  followed.  The 
fi  rst  of  these  stories  we  know  to  be  correct.  The 
si'cond,  we  have  on  good  authority. 

What  should  we  do  under  such  circumstances? 
Take  Jesus  at  His  word,  and  let  our  "light  shine.  " 


NON-RESISTANCE.  215 

Whatever  may  be  our  circumstances,  let  us  trust 
our  heavenly  Father  when  He  says,  **I  will  never 
leave  thee  nor  forsake  thee. " 

WE  NEVER  LOSE  OUR  INDIVIDUALITY. 

Some  have  tried  to  justify  carnal  warfare  by 
saying  that  the  teachings  of  our  Savior  on  this 
subject  refer  to  individuals,  and  not  to  nations. 
CJorrect;  but  are  not  nations  composed  of  individ- 
uals? We  are  personally  responsible  for  our  own 
actions,  whether  we  are  working  as  individuals 
or  in  the  employ  of  our  country.  When  we  are  en- 
gaged in  the  unscriptural  work  of  taking  the  lives 
of  our  fellow-beings,  it  matters  not  whether  we 
are  working  alone,  or  whether  there  are  ten 
thousand  other  men  engaged  in  the  same  work. 
Deliberately  taking  the  lives  of  our  fellow-men  is 
murder,  even  if  it  is  done  on  an  extensive  and 
systematic  scale.  As  free  moral  agents,  we  have 
the  choice  between  right  and  wrong.  Those  who 
pretend  to  believe  that  in  war  it  is  the  nation  and 
not  the  individual  that  does  the  killing,  never  fail 
to  assert  themselves  as  individuals  when  it  comes 
to  drawing  their  pay.  We  never  lose  our  in- 
dividuality. 

WE  SHOULD  OBEY  GOD  RATHER  THAN  MAN. 

Some  people,  while  admitting  that  the  Gospel 
is  a  gospel  of  peace,  justify  themselves  in  grasp- 
ing carnal  weapons  on  the  ground  that  the  apos- 
tles command  us  to  be  subject  to  principalities 
and  powers,  to  obey  magistrates,  etc.  It  is  clear 
that  we  should  be  subject  to  the  government 
under  which  we  live.     But  while  we  should  "ren- 


216  BIBLE  DOCTRINES. 

der  imto  Caesar  the  things  which  be  Cassar's, "'  we 
should  also  "render  unto  God  the  things  which  be 
God's."  When  a  law  of  God  and  a  law  of  our 
country  conflict,  we  should  not  hesitate  in  our 
loyalty  to  God.  It  was  the  failure  to  violate  the 
commands  of  God  by  adhering  to  certain  laws  of 
state  that  brought  our  Savior  to  the  cross,  the 
apostles  to  prison  and  to  death,  and  thousands  of 
holy  martyrs  to  the  stake.  In  all  such  cases  we 
should  heed  the  advice  of  the  apostles:  ''We  should 
obey  God  rather  than  man. " 

DEFENSELESS    CHRISTIANS    SHOULD    BE    CON- 
SISTENT. 

Those  who  profess  to  espouse  the  non-resist- 
ant doctrine  should  be  consistent  in  their  pro- 
fessions. It  is  very  inconsistent  for  such  persons 
to  assume  the  role  of  "calamity  howler.".  It  is 
sometimes  the  case  that  professed  defenseless 
Christians  stir  up  the  minds  of  people  by  chronic 
grumbling,  and  ill-advised  criticisms  on  the  gov- 
ernment, corporations,  etc.  Such  agitations  have 
a  tendency  to  create  a  feeling  of  discontent.  A 
constant  feeling  of  discontent,  in  course  of  time, 
breeds  war.  When  war  comes  such  persons  put 
on  a  long,  sanctimonious  face,  and  say,  "Oh  no!  I 
never  fight.  I  believe  in  non-resistance."  Vile 
hypocrites!  They  helped  to  create  the  sentiment 
that  brought  on  the  war,  and  now  refuse  to  help 
those  out  whom  they  got  into  trouble.  Let  it  be 
remembered  that  non-resistance  is  much  more  far- 
reaching  than  a  refusal  to  go  to  war. 


NON-RESISTANCE.  217 

NON-RESISTANCE    A    PRINCIPLE,     NOT    A    POLICY. 

Non-resistance  is  not  a  mere  policy  upon  which 
church  doctrine  is  founded.  It  is  a  living,  Chris- 
tian principle  that  shapes  our  lives,  public  and 
private.  It  makes  the  Christian  peaceable  in  his 
home,  in  church,  in  society,  in  business  circles. 
It  restrains  him  from  abusing  his  family,  being 
overbearing  in  his  dealings  with  his  fellow-man, 
indulging  in  ill-natured  criticisms  of  any  kind, 
engaging  in  violent  political  discussions,  murmur- 
ing against  his  government,  and  resisting  by  car- 
nal means  evil  of  any  kind.  Let  no  one  use  this 
subject  as  a  topic  for  partisan  purposes.  But  let 
it  be  considered  .as  a  deep  underlying  Christian 
principle  that  transforms  us  into  meek,  peaceable, 
unassuming  followers  of  the  meek  and  lowly  man 
of  Nazareth. 

'PRACTICAL   NON-RESISTANCE. 

Christians  should 

1.  Love  their  enemies.    (Matt.  5:44). 

2.  Resist  not  evil.     (Matt.  5:39). 

3.  Never  be  overbearing.    (Eph.  4:32). 

4.  Return  good  for  evil.    (Rom.  12:21). 

5.  Avoid  disputes  of  all  kinds.    (Titus  3 :  9). 

6.  Never  take  part  in  machine  politics.    (2  Cor. 
6:14,  17). 

7.  Be  peaceable  at  all  times.    (Rom.  12 :  18). 

8.  Have  kind  feelings  toward  all  men.     (Matt. 
5:44;  Luke  10:27). 

9.  Apply  the  Golden  Rule  at  all  times.     (Mcitt. 
7:12). 


£18  BIBLE  DOCTRINES. 

10.  Never  resent  an  insult  by  tryins:  to  "get 
even."   (Rom.  12:19). 

11.  Hide  themselves  when  they  cannot  control 
their  temper.    (Eph.  4:31). 

12.  Be  satisfied  with  their  lot,  and  not  agonize 
too  much  over  ''hard  times."   (Phil.  4: 11). 

13.  Never  grasp  carital  weapons  for  offensive 
or  defensive  warfare.     (Matt.  5:39;    Matt.  26:52). 

14.  Be  in  subjection  to  their  government  so 
long  as  they  are  not  called  upon  to  do  anything 
contrary  to  the  Bible.    (Rom.  13:1;    Acts  5:29). 


^^5^^$^ 


CHAPTER  XXL— SWEARING  OP  OATHS. 


"Again,  ye  have  heard  tTiat  it  hath  been 
said  by  them  of  old  time,  Thou  shalt  not  for 
swear  thyself,  but  shalt  perfoim  unto  the 
Lord  thine  oaths: 

But  I  say  unto  you,  Swear  not  at  all; 
neither  by  heaven ;   for   it  is   Ciod's    throne : 

Nor  by  the  earth;  -for  it  is  his  footstool: 
neither  by  Jerusalem  ;  for  it  is  the  city  of  the 
great  King". 

Neither  shalt  thou  swear  by  thy  head,  be- 
cause thou  canst  not  make  one  hair  white  or 
black. 

But  let  your  communication  be.  Yea,  yea; 
Nay,  nay  :  for  whatsoever  is  more  than  these 
Cometh  of  evil."     Matt.  5:33-37. 

ALL   OATHS   FORBIDDEN. 

Thus  spoke  our  Savior  in  His  memorable 
Sermon  on  the  Mount.  He  was  instructing  His 
followers  in  the  doctrines  of  the  kingdom  of 
heaven.  In  olden  times  it  had  been  the  custom 
of  the  people  to  bind  their  promises  or  covenants 
with  an  oath.  These  oaths  were  performed  "unto 
the  Lord,"  and  generally  in  good  faith.  But  now 
comes  our  Savior  and  says,  "Swear  not  at  all." 
What  does  this  mean?  It  means  what  it  says.  It 
is  one  of  the  things  which  our  Savior  came  to  rec- 
tify. It  means  that  under  the  New  Testament 
dispensation  we  are  not  to  use  the  oath  under  any 
circumstances.     The  language  "Swear  not  at  all  " 


220  BIBLE  DOCTRINES. 

could  not  have  been  more  emphatic ;  and  the 
enumeration  of  things  by  which  we  are  not  to 
swear,  forever  banishes  the  idea  that  we  are  justi- 
fied, under  certain  circumstances,  to  use  the  oath. 

To  make  this  still  more  emphatic,  James  fol- 
lows in  the  same  line.  He  says:  "But  above  all 
things,  my  brethren,  swear  not,  neither  by 
heaven,  neither  by  the  earth,  neither  by  any 
other  oath:  but  let  your  yea  be  yea ;  and  your  nay, 
nay;  lest  ye  fall  into  condemnation."    Jas.  5:12. 

"Neither  by  any  other  oath."  Swearing,  then, 
is  absolutely  forbidden.  The  two  passages  of 
Scripture  already  quoted  make  this  matter  so  very 
plain  as  not  to  admit  of  any  doubt. 

REASONS    WHY   CHRISTIANS   SHOULD   NOT   SWEAR. 

1.  Obedience  to  the  Gospel  requires  it.  Our 
Savior  says,  "Swear  not  at  all."  That  should  be 
enough  for  every  obedient  child  of  God.  Men  may 
evolve  what  may  appear  to  them  good  reasons  for 
taking  the  oath ;  but  '  'great  men  are  not  always 
wise."  A  "thus  saith  the  Lord"  should  settle  all 
questions  for  all  time  to  come.     God  knows  best. 

2.  The  reason  implied  in  our  Savior's  lan- 
guage, when  He  forbade  the  oath,  seems  to  be 
that  we  have  no  dominion  over  the  things  by  which 
we  would  swear.  Heaven  is  the  throne  of  God, 
the  earth  is  His  footstool,  Jerusalem  is  His  great 
city,  and  we  have  not  even  the  power  to  change 
the  color  of  a  single  hair  on  our  heads.  It  is  out 
of  place,  therefore,  for  us  to  arrogate  to  ourselves 
the  authority  of  invoking  the  power  of  Al- 
mighty God,  or   heaven,  or   earth,  or   any   other 


SWEARING  OF  OATHS.  221 

thing*,  to  bind  us  to  the  truth  of  what  we  are  say- 
ing, when  we  know  that  all  this  is  beyond  our 
power.  We  should  stay  within  our  sphere.  Let 
our  communication  be  simple.  It  is  the  evidence 
of  the  Christian's  trust. 

3.  Even  if  we  had  this  power,  it  is  not  pleas- 
ing in  the  sight  of  God  to  have  us  bound  by 
solemn  oaths.  Christ  came  to  make  us  free.  As 
free  men  in  Christ  Jesus,  our  communications 
should  be  "Yea,  yea;  Nay,  nay;  for  whatsoever  is 
more  than  these  cometh  of  evil."  When  Chris- 
tians speak,  we  hear  the  truth.  Bondage  belongs 
to  the  world. 

PROFANITY. 

The  most  uncalled-for  and  unnatural  form  of 
swearing  is  profanity.  To  be  made  a  by- word  by 
our  fellow-beings  is  humiliating  to  us.  Especially 
Is  this  the  case  when  we  have  befriended  those 
who  hold  us  in  contempt.  What  shall  we  say, 
then,  of  the  sin  of  those  who  profane  the  name  of 
God,  the  great  Heavenly  Friend,  who  has  done 
ten  thousand  times  more  for  them  than  any  earthly 
friend  they  have?  It  is  a  contemptible  thing  for 
a  boy  to  show  disrespect  to  his  father.  It  is  ten 
thousand  times  more  contemptible  for  any  one  to 
show  irreverence  to  our  heavenly  Father.  There 
is  nothing  too  low  for  a  profane  man.  The  com- 
mon pride  of  man  may  restrain  him  from  Suoaling, 
murdering,  etc. ;  but  fear  of  being  found  out  is  all 
that  restrains  the  vicious.  Profanity  is  the  ebul- 
lition of  a  shell  filled  with  corruption.  May  God 
be  merciful  to  every  one  in  this  condition. 


222  BIBLE  DOCTRINES. 


Closely  allied  with  profanity  is  the  habit,  more 
common  among  respectable  people,  of  usin^ 
** wooden  oaths."  As  examples  of  this  form  of 
swearing  we  may  mention  such  expressions  as 
*'dog-gone,"  "by  jingoes,"  "plague-on,"  "by 
gosh,"  "gee  whiz,"  etc.  The  difference  between 
this  and  profanity  is  simply  a  matter  of  degree. 
It  is  profanity  with  a  little  of  the  wickedness  left 
out.  It  is  swearing  by  something  fictitious  instead 
of  something  real,  which  distinguishes  it  from 
real  swearing.  God  pity  the  man  that  falls  into 
the  habit  of  using  "by- words."  Their  use  is 
unscriptural  for  two  reasons:  (1)  it  is  a  form  of 
swearing ;  (2)  they  are  idle  words  without  force  or 
good  sense. 

JUDICIAL   SWEARING. 

Should  Christians  swear  in  court?  No ;  for  our 
Savior's  command  is,  "Swear  not  at  all. " 

Some  say  that  there  is  no  difference  between 
the  oath  and  the  affirmation.  Such  persons  are 
either  insincere  or  honestly  mistaken.  In  the 
affirmation  there  is  no  appeal  to  God  to  bind  us  to 
the  truth  ;  nor  is  there  any  "I  do  solemnly  swear" 
at  the  beginning.  The  affirmation  is  a  simple 
statement  without  lifting  the  hand  or  making  any 
appeal  to  God,  with  the  understanding  that  we 
know  the  consequences  in  case  we  fail  to  tell  the 
truth.  The  oath  is  appealing  to  or  swearing  by  a 
higher  power.  Strip  the  oath  of  the  raising  of 
the  hand  and  of  the  expressions,  "I  do  solemnly 
swear, "and  "so  help  me  God,"  and  you  have  an 
•affirmation. 


SWEARING  OF  OATHS.  223 

It  is  claimed  by  some  apparently  devout  men  that 
a  solemn  oath  before  God  will  produce  impressions 
upon  us  that  nothing  else  will.  That  may  be  so, 
but  it  does  not  change  the  fact  that  God-fearing 
people  need  no  oath  to  bind  them  to  the  truth, 
while  godless  men  seldom  have  enough  veneration 
for  God  to  respect  an  oath  after  they  have  taken  it ; 
nor  do  we  consider  the  thought  weighty  enough 
to  justify  us  in  violating  our  Savior's  command, 
'  'Swear  not  at  all. "  The  judgment  of  man  crumbles 
when  it  conflicts  with  the  will  of  God.  It  is  claimed 
by  some  that  our  Savior  did  not  forbid  swearing 
before  magistrates.  Where  do  they  get  their 
authority  for  making  this  claim?  Is  it  possible 
to  swear  in  courts  or  any  other  place  and  at  the 
same  time  "swear  not  at  all"?  This  claim  may 
seem  very  wise ;  but  it  does  not  bear  the  light  of 
God's  word. 

It  is  gratifying  to  know  that  the  laws  of  our 
country  contain  provisions  for  those  who  cannot 
conscientiously  take  the  oath.  Our  right  to  go 
before  magistrates  and  tell  what  we  know  without 
binding  ourselves  over  to  something  we  have  no 
right  to,  is  guaranteed  by  both  state  and  national 
laws.  It  is  not  necessarry  to  raise  our  hands 
before  God,  and  swear  by  Him  that  we  will  tell 
the  truth,  but  we  have  the  privilege,  without 
uplifted  hands,  simply  to  afSrm  that  we  will  teU 
what  we  know.  Of  course,  if  we  fail  to  tell  the 
truth,  we  are  held  liable  to  the  same  penalties  as  if 
we  had  violated  an  oath.  This  is  as  it  should  be.  A 
person   who   professes   to   be   possessed   with    so 


224  BIHLK  DOCTlliNivS. 

much  piety  that  ho  cannot  conscientiously  take 
the  oatli,  and  then  wilfully  tells  what  he  knows  to 
be  false,  is  certainly  not  worthy  of  any  special 
favors. 

NO    COMPROxMISE. 

It  has  often  been  asked  why  we  are  so  stren- 
uous on  this  subject.  We  answer,  we  are  not  any 
more  strenuous  than  Christ.  When  the  Bible 
absolutely  forbids  the  oath  under  any  circum- 
stances, why  should  we  seek  to  compromise?  No; 
let  us  stand  for  Gospel  truth — not  boastingly, 
not  arrogantly,  but  meekly.  God  speed  the  day 
when  all  the  professed  followers  of  our  Lord  Jesus 
Christ  will  heed  His  command  on  this  subject,  and 
"swear  not  at  all,"  showing  forth  such  holy  lives 
that  their  *'yea"  and  *'nay"  will  be  known  as  the 
truth  without  the  addition  of  the  forbidden  oath  I 


CHAPTER  XXII.— GOING  TO  LAW. 


"And  if  any  man  will  sue  thee  at  the  law, 
and  take  away  thy  coat,  let  him  have  thy 
cloak  also."     Matt.  5:40. 

CHRISTIAN  FORBEARANCE;    NOT  RESENTMENT. 

The  non-resistant  principles  which  Christians 
are  enjoined  to  live  up  to  are  nowhere  more  clearly 
and  forcibly  taught  than  in  the  Sermon  on  the 
Mount.  Among  other  things,  our  Savior  uses 
this  language:  "And  if  any  man  will  sue  thee  at 
the  law,  and  take  away  thy  coat,  let  him  have 
thy  cloak  also. " 

This  is  in  marked  contrast  with  the  actions 
of  carnal  man.  He  teaches  resentment;  Christ 
teaches  forbearance.  The  carnal  man  says,  "Pay 
a  man  back  in  his  own  coin;  Christ  says,  "Do  good 
to  them  that  hate  you."  The  carnal  man  says, 
"Do  not  let  a  man  run  over  you.  Give  an  inch 
and  he  will  take  an  ell;"  Paul  says,  "Be  not 
overcome  of  evil,  but  overcome  evil  with  good." 

The  true  character  of  a  Christian  never  shines 
more  brightly  than  in  times  of  oppression.  It  is  not 
difficult  to  act  Christ- like  when  all  runs  smoothly; 
but  when  our  patience  is  tried  by  indignities  and 
injustices  heaped  upon  us  by  our  fellow-man,  and 
we  still  bear  up  with  the  calm,  cheerful  heart  of  the 
Christian,    it  is  then  that  we  exert  a  power  that 


228  BIBLE   DOCTRINES. 

can  be  exercised  at  no  other  time.  The  world 
refuses  to  acknowledt^e  Christians  as  bein^  better 
than  themselves,  until  they  aru  forced  to  reco*^nize 
in  Christians  superior  traits  of  character. 

Bein^  born  into  the  world,  we  are  compelled  to 
use  the  world,  and  to  deal  with  worldly-minded 
people.  It  is  reasonable  to  expect  that  at  times 
there  may  be  misunderstandings.  When  the  per- 
son with  whom  we  have  the  misunderstanding  is 
dishonest,  and  bent  on  taking  advantage  of  our 
non-resistant  faith,  the  situation  becomes  very 
unpleasant.  What  is  to  be  done?  Stand  the 
o})poser  a  suit;  or  let  him  have  his  way,  and  then 
go  home  and  say  mean  things  about  him?  Neither. 

HOW  TO   GET   OUT   OF   A  DIFFICULTY. 

Above  all  things,  be  fair  and  generous.  Perhaps 
you  yourself  are  partly  to  blame.  You  may  have 
asked  too  much  for  yourself;  or,  perhaps,  you  may 
have  said  harsh  things  to  or  about  your  adversary, 
that  aroused  his  meanness.  So  far  as  it  lies  within , 
your  power,  remove  the  cause  of  the  difficulty. 
Make  it  evident  that  you  are  sorry  for  any  wrong 
you  may  have  done  him.  Show  that  you  are  will- 
ing to  do  your  full  share  and  much  more  besides. 
Do  this,  not  only  because,  for  policy's  sake,  you 
want  to  get  out  of  the  difficulty;  bui  because  you 
want  to  heed  your  Savior's  admonition,  ''Love 
your  enemy."  If  you  have  not  this  spirit  within 
you,  get  down  on  your  knees  until  you  have  it 
Make  him  propositions  that  he  cannot  fail  to  s^>e 
are  fair  in  every  respect,  and  appeal  to  his  man- 
hcxKl  to  accept  them.     Make  him  feel  that  in  his 


GOING    TO  LAW.  227 

efforts  to  crush  you,  he  is  endeavoring  to  crush  his 
friend.  The  cases  are  rare  in  which  an  adversary, 
under  such  circumstances,  cannot  be  overcome. 
It  is  the  Christian  way  of  overcoming  evil  with 
good.  If  it  is  impossible  for  you  to  comply 
with  his  requirements — if  good  will  and  personal 
pleadings  and  self-sacrifices  and  offers  to  arbitrate 
and  all  other  means  at  your  disposal  avail  nothing 
— throw  yourself  upon  the  mercy  of  the  courts 
and  abide  by  their  decision. 

As  before  stated,  the  cases  are  very  rare  in 
which  Christians  need  have  anything  to  do  with 
lawsuits.  We  believe  that  we  may  safely  say  that 
out  of  one  hundred  lawsuits  in  which  Christian 
professors  engage,  either  as  defendant  or  plaintiff, 
they  are  at  least  partly  to  blame  in  ninety-nine  of 
them. 

Now  do  not  say  that  the  course  which  we  have 
just  suggested  is  impractical.  It  is  scriptural, 
and  nothing  that  is  scri[;tural  is  impractical.  Let 
Christians  adhere  to  the  gospel  principle  of 
returning  good  for  evil,  and  ever  remember  that 
God  will  steer  them  safely  over  the  fitful  waters 
of  life's  surging  sea,  if  they  will  only  ask  His 
guidance  and  trust  Him  in  all  things.  Even  from 
a  natural  standpoint  the  course  herein  advised  is  a 
Avise  one.  A  certain  man  within  our  knowledge, 
who  had  no  conscientious  scruples  about  going  to 
law,  once  said  that  he  would  always  rather  give 
up  a  hundred  dollars  than  to  stand  a  lawsuit.  In 
the  great  majority  of  legal  proceedings  to  settle 
financial    differences    both    sides    are    losers.     It 


228  BIBLE   DOCTlllNKS. 

frequently  happens  that  men  rusli  into  law  ov(n- 
trifles,  and  spend  large  fortunes  before  they  give 
up  the  conflict.  Why  should  we  waste  these  large 
sums  of  money,  and  stir  up  feuds  that  will  embitter 
the  remainder  of  our  lives  (to  say  nothing  of 
eternity)  when  Christ-like  actions  on  our  part 
might  i^revent  it  all? 

HOW   TO   AVOID    LAWSUITS. 

Be  fair  in  all  your  dealings.  Apply  the  Golden 
Rule  to  yourself  as  well  as  to  ethers.  Be  willing 
to  take  an  injury,  and  never  resent  an  insult. 
Be  honest,  courteous,  gentlemanly,  neighborly. 
When  your  neighbor  has  harmed  you  in  any  way, 
do  not  go  off  and  pout  about  it;  but  if  the  offense 
is  great  enough,  go  to  him  and  see  if  a  reconcilia- 
tion cannot  be  effected.  If  your  efforts  in  'this 
direction  fail,  quietly  withdraw  yourself  from  him, 
and  let  him  have  his  way.  But  will  not  this 
course  encourage  others  to  impose  upon  you?  Not 
often.  The  effect  is  generally  the  reverse.  People 
admire  Christian  virtues,  even  when  they  them- 
selves do  not  possess  them.  Defenseless  and  in- 
offensive Christians  are  sometimes  mistreated;  but 
it  is  seldom  that  they  are  without  friends.  Their 
Christian  love  enables  them  to  glory  in  tribulation, 
and  the  unpleasant  feelings  brought  about  by  a 
revengeful  spirit  are  entirely  wanting.  God  cares 
for  His  own. 

If,  at  any  time,  it  is  impossible  to  agree  in  your 
dealings  with  some  fellow-man,  submit  your  case 
to  arbitration.  A  number  of  disinterested  and 
intelligent  men  are  more  liable  to  come  to  a  just 


GOING  TO  LAW.  229 

conclusion  after  the  facts  have  been  stated  by  both 
sides,  than  a  jury  can  after  the  facts  have  been 
twisted  by  a  small  army  of  lawyers. 

The  great  secret  in  keeping  out  of  lawsuits  is 
to  exercise  a  Christian  spirit  toward  all  men,  and 
to  be  thoroughly  conscientious  in  all  your  dealings 
with  them.     One-sided  quarrels  are  very  rare. 

BKOTHER  GOING  TO  LAW  WITH  BROTHER. 

The  most  inexcusable  lawsuits  are  those  in 
which  both  parties  are  professing  Christians. 
There  is  no  excuse  whatever  for  any  suit  of  this 
kind.  The  glaring  inconsistencies  of  such  an 
action  are  nowhere  more  vehemently  exposed  than 
in  Paul's  writings  to  the  Corinthians.  We  quote 
from  1  Cor.  6:5-8. 

''I  speak  to  your  shame.  Is  it  so,  that  there  is 
not  a  wise  man  among  you?  no,  not  one  that  shall 
be  able  to  judge  between  his  brethren?  But  brother 
goeth  to  law  with  brother,  and  that  before  the 
unbelievers.  Now  therefore  there  is  utterly  a 
fault  among  you,  because  ye  go  to  law  one  with 
another.  Why  do  ye  not  rather  take  wrong?  Why 
do  ye  not  rather  suffer  yourselves  to  be  defrauded? 
Nay,  ye  do  wrong,  and  defraud,  and  that  your 
brethren. " 

SUMMARY. 

Christians  should  not  go  to  law,   because 

1.  It  is  contrary  to  Matt.  5: 40  and  1  Cor.  6: 1-8. 

2.  It  is  contrary  to  the  Bible  doctrine  of  re- 
turning good  for  evil. 

3.  It  is  unnecessary. 

4.  It  always  produces  bad  feelings. 

5.  As  a  rule,  both  sides  are  losers. 


CHAPTER  XXIII.— SECRET  SOCIETIES. 


"Men  lovefl  darkness  rather  than  li^ht,  be- 
cause their  deeds  were  evil."   Jno.  3: 19. 

THEIR    MERITS   SHOULD    BE   CONSIDERED. 

The  professed  object  of  secret  societies  is  to 
serve  some  benevolent  or  reformatory  purpose. 
The  good  that  has  professedly  been  accomplished 
by  these  organizations  has  been  heralded  far  and 
wide.  The  membership  in  these  orders  includes 
some  of  the  most  honored  citizens  of  our  country, 
among  them  ministers  of  the  Gospel.  Yet,  in  the 
presence  of  all  these  facts,  it  may  still  be  possible 
that  these  societies  are  not  for  the  best.  Indeed, 
so  pronounced  and  so  numerous  are  the  reasons 
why  Christian  people  should  hold  aloof  from 
them,  that  we  feel  constrained  to  discuss  some  of 
them. 

CONTRARY  TO  THE  SPIRIT  OF  THE  GOSPEL. 

Let  us  notice,  in  the  first  place,  that  the 
fundamental  principle  of  these  societies — secrecy 
— is  contrary  to  the  spirit  of  the  Gospel.  Our 
Savior's  first  admonition  to  His  disciples  is  for 
them  to  let  their  light  shine  (Matt.  5:17).  That 
He  Himself  worked  openly  in  all  things  is  evident 
from  His  testimony,  "In  secret  have  I  said  noth- 
ing" (Jno.  18:20).  Eph.  5:11  commands  us  to 
"have  no  fellowship  with  the  unfruitful  work.s  of 


SECRET  SOCIETIES.  231 

darkness;  for  it  is  a  shame  even  to  speak  of 
those  things  which  are  done  of  them  in  secret" 
(v.  12).  Again,  in  Jno.  8:19,  oui' Savior  puts  the 
stamp  of  disapproval  upbn  secrecy  when  He  says, 
''Men  loved  darkness  rather  than  light,  because 
their  deeds  were  evil. "  All  these  references  are  in 
harmony  with  the  doctrine  which  our  Savior 
teaches,  when  He  says,  "Men  do  not  light  a  can- 
dle and  ])ut  it  under  a  bushel"  (Matt.  5: 15).  There 
is  no  logic  in  hiding  any  worthy  cause  from  pub- 
lic gaze.  Public  inspection  can  not  hurt  it.  Our 
Savior  wants  His  disciples  to  be  just  like  Himself 
— free  and  open,  ready  at  any  time  to  "give  a 
reason  for  the  hope  that  is  within. " 

Apologists  for  secret  organizations  say  that 
the  fact  that  an  organization  is  founded  on  secrecy 
is  not  proof  positive  that  its  design  is  evil.  Per- 
haps not;  but  we  know  that  evil  designs  are  al- 
most always  concocted  in  secret,  and  the  Bible 
commands  us  to  avoid  even  "the  appearance  of 
evil. "  There  is  no  weight  in  the  argument,  that 
because  all  organizations  at  times  feel  called  upon 
to  deal  with  certain  matters  secretly,  secret  or- 
ganizations are  therefore  justifiable;  for  it  is  one 
thing  to  keep  an  occasional  secret  for  a  limited 
time,  and  quite  another  thing  to  make  secrecy 
the  fundamental  principle  of  the  organization. 
In  tead  of  imitating  evil-doers  by  hiding  our  deeds 
under  the  cloak  of  secrecy,  we  should  imitate  our 
Savior's  example,  and  follow  His  advice  in  letting 
our  "lights  shine.'' 


232  BIBLE  DOCTRINES. 

APPLICANTS   LED  INTO   SECRET  ORDERS   BLINDLY. 

We  cannot  consent  to  become  members  of  any 
secret  order,  because  the  first  pledge  is  eternal 
secrecy  concerning  thin^^s  that  may  be  revealed. 
A])plicants  liave  no  choice  in  the  matter.  They 
cannot  examine  the  inner  workings  of  the  order, 
and  then  make  a  deliberate  choice  of  their  own. 
They  must  go  into  it  blindly,  and  trust  to  later  de- 
velopments as  to  whether  the  society  is  worth 
joining  or  not. 

They  become  accomplices  to  all  that  is  good  oi 
bad  before  they  know  a  thing  about  it.  Organizers 
pretend  to  explain  the  workings  of  the  orders: 
but  not  a  single  secret  is  revealed.  Masons  pre- 
tend to  prepare  their  applicants  for  the  '  'sublime 
fellowship"  of  Masons;  but  how  much  of  the  inner 
workings  of  the  society  do  they  reveal?  Notwith- 
standing all  the  assertions  to  the  contrary,  it  is  a 
fact  that  the  only  thing  that  applicants  can  do  is 
to  close  their  eyes  and  blindly  accept  anything 
and  everything  that  may  be  revealed  to  or  im- 
posed upon  them. 

BOUND  AWAY  FROM  CHURCH  AND  FAMILY  WITH 
AN  OATH. 

We  object  to  secret  societies  because  theii 
members  are  bound  away  from  their  families  and 
their  churches  (if  they  belong  to  any)  in  oath- 
bound  organizations.  This  is  objectionable  for 
several  rea.sons. 

1.  The  oath  is  strk'thj .  forbidden  in  the  Bible 
(Matt.  5:33-37;  Jas.  5:12).  It  is  claimed  that 
some   of   these   organizations   do   not   require   an 


SECRET  SOCIETIES.  233 

f)ath,  but  simiDly  a  solemn  promise.  Let  us  ex- 
amine this  "solemn  in^omise."  The  latter  part  of 
it,  as  in  the  regular  oath,  is  an  appeal  to  Almighty 
God  to  hold  them  to  their  promise.  What  is  that 
but  an  oath?  "Let  your  communication  be  Yea, 
yea;  Nay,  nay:  for  whatsoever  is  more  than  these 
Cometh  of  evil. " 

'2.  Christians  have  no  right  to  allow  themselves  to 
he  bound  away  from  their  church  by  any  other  or- 
<jani':ation.  They  owe  their  first  allegiance  to  God, 
and  have  no  right  to  make  the  institution  which 
He  has  instituted  of  secondary  importance. 

3.  Destruction  of  home  life  is  one  of  the  most 
baneful  influences  of  these  societies.  How  many 
of  our  homes  are  deprived  of  the  head  of  the 
family  in  this  way!  The  men  are  out  on  their 
farms  or  in  their  places  of  business  in  day-time, 
and  spend  their  evenings  in  lodges  or  club  rooms. 
Thus  the  husband  and  father,  who  might  other- 
wise make  home  cheerful  and  impress  its  attrac- 
tiveness upon  his  growing  children  by  conversa- 
tion, or  reading,  or  useful  instruction,  wastes  his 
opportunities  and  neglects  the  interests  of  his 
wife  and  children,  by  associating  with  men  as  self- 
ish as  himself.  Weaken  the  ties  of  home,  and  you 
weaken  the  life  blood  of  our  race.  A  truly  great 
and  prosperous  nation  is  composed  of  people  who 
enjoy  the  advantages  of  well  regulated  homes.  A 
sure  w^ay  to  destroy  the  morality  and  integrity  of 
our  people  is  to  destroy  the  influence  of  home.  A 
sure  way  to  destroy  the  influence  of  home  is  to 
fill  the  husband's  mind  with  secrets  which  he  dare 


234  BIBLE  D<3(  TPwlXES. 

not  reveal  even  to  his  wife,  who  should  be  his 
contidant  iu  all  things.  Upon  the  subject  of  w^otii- 
en's  secret  societies,  we  forbear.  They  are  simply 
horrible. 

CHRIST  HAS  NO  PLACE  IN  THE  LODGE-ROOM. 

We  object  to  secret  societies,  because  Christ 
has  no  place  in  the  lodge-room.  They  are  per- 
fectly consistent  in  this,  since  their  membership 
consists  of  Christians,  Jews,  Mormons,  Moham- 
medans, heathens,  and  worldlings  of  every  de- 
scription. It  would  be  rather  monotonous  not  to 
have  some  form  of  worship;  so  they  unite  on 
some  being  whom  they  can  all  consistently  recog- 
nize as  God;  something  like  *'Mah-hah-bone. "' 
But  will  this  do?  No;  for  Christ  says,  'T  and  the 
Father  are  one. "  There  is  no  God  save  God  the 
Father  of  Jesus  Christ.  Free  Masons  pretend  to 
claim  that  Christ  was  an  eminent  Mason;  but  if  He 
was  it  is  evident  that  the  organization  has  woefully 
degenerated  since  His  time.  It  could  not  have 
been  a  secret  organization,  for  Christ  Himself  tes- 
tified that  "In  secret  have  I  said  nothing."  Nor  is 
it  reasonable  to  presume  that  Christ  would  have 
given  His  adherence  to  an  organization  that  re- 
fused to  recognize  Him  as  the  Son  of  God.  Since 
Christ  is  ignored  in  the  lodge-room,  it  follows 
that  those  lodges  are  non-christian  organizations. 
How  Christians  can  satisfy  themselves  to  feel  at 
home  in  an  oath-bound,  non-christian  organiza- 
tion is  difficult  to  understand. 

THE   UNEQUAL   YOKE. 

Another  serious  objection  to  Christians  belong- 
ing to  secret  societies  is  the  fact  that  there   Ihey 


SECRET  SOCIETIES.  23f 

must  of  necessity  be  '^yoked  together  with  unbe- 
lievers." It  is  the  boast  of  members  of  secret  or- 
ders that  there  is  a  much  closer  union  among  them 
than  there  is  among  members  of  the  same  church. 
On  examining  an  ordinary  lodge,  it  is  found  to  con- 
sist of  Christians,  infidels,  Jews,  Buddhists,  and 
what  not,  all  bound  together  in  one  fraternity,  all 
having  common  desires  and  common  aspirations. 
That  their  worship  is  a  farce  is  evident  from  the 
fact  that  infidels  sometimes  act  as  chaplain.  The 
minister  of  the  Gospel  on  Sunday  denounces  the 
ways  of  certain  sinners,  and  the  next  week  fel- 
lowships them  in  the  lodges  as  "brethren." 
How  can  he  do  otherwise?  for  being  yoked  together 
with  them,  he  has  his  choice  between  being  satis- 
fied with  them  or  himself  leaving  the  lodge.  How 
can  Christians  be  a  light  to  sinners  and  point  them 
to  a  higher  life,  when  as  "brethren"  they  are 
bound  together  with  them  on  a  common  level?  We 
call  on  all  Christians  who  are  contaminated  with 
these  lodges  to  "come  out  from  among  them"  and 
be  separate;  to  "have  no  fellowship  with  the  un- 
fruitful works  of  darkness,  but  rather  reprove 
them;  "  to  "be  not  unequally  yoked  together  with 
unbelievers;"  but  to  become  "unspotted  from  the 
world." 

FALSE    CHARITY. 

There  is  a  great  blowing  of  trumpets  concern- 
ing the  charitable  deeds  of  these  organizations. 
We  would  not  rob  them  of  one  single  laurel.  We 
admit  that  many  a  person,  through  their  agency, 
has  been  relieved  of  temporal  want.  But  even  this, 


236  BIBLE  DOCTRINES. 

tlieir  most  coniinondable  feature,  is  open  to  seri- 
ous criticisms. 

Tlie  tirst  objection  we  have  to  offer  asrainst 
this  kind  of  charity  is  that  it  favors  the  rich 
and  strong  against  the  poor  and  weak.  To 
illustrate:  A  and  B  are  neighbors.  A  owns  a 
line  home,  is  out  of  debt,  has  a  small  family, 
is  well  educated,  and  in  every  way  able  to  take 
care  of  himself.  B  is  a  renter,  is  very  poor,  him- 
self and  family  sickly,  and  hardly  able  to  keep  out 
of  the  poor  house.  Thoy  both  apply  for  admission 
into  the  lodge.  There  is  no  doubt  as  to  the  result. 
A  is  accepted  while  B  is  rejected.  How  vastly  dif- 
ferent is  this  kind  of  charity  from  that  which  the 
Bible  teaches!  Besides,  there  are  countless  in- 
stances on  record  where  deserving  persons  have 
been  discriminated  against  because  they  did  not 
happen  to  belong  to  some  secret  order.  If  these 
secret  orders  are  really  charitable  institutions  let 
these  objectionable  features  be  removed. 

Let  us  consider  this  question  a  little  farther. 
Under  the  sruise  of  charity,  many  fraternal  orders 
attach  an  insurance  policy  to  each  membership. 
When  we  remember  how  many  widows  have  thus 
been  relieved  from  want,  we  feel  inclined  to  ap- 
lu'ove  the  plan;  but  a  closer  examination  relieves 
it  of  its  bright  side. 

If  there  are  any  agencies  at  work  that  tend  to 
place  our  country  upon  a  pauper  basis,  this  is  one 
of  them.  Take  the  average  farmer,  for  example. 
He  has  his  taxes  to  pay,  his  farm  to  keej)  up,  his 
stock  to  feed,  his  family  to  sup]iort,  aiid  oftentimes 


SECRET  SOCIETIES.  237 

an  overhanging  debt  and  doctor  bill.  Add  to  this 
his  expenses  in  keeping  np  his  lodge  membership, 
and  insurance  polic}^,  and  he  must  exert  all  his  en- 
ergies to  make  his  income  equal  his  expenses. 
When  crops  are  light,  or  prices  low,  his  poverty 
increases.  Is  there  any  wonder  why  so  many  people 
are  getting  poorer?  And  then  to  think  of  the  money 
that  is  uselessly  si)ent  in  keeping  up  lodge-rooms, 
high- salaried  officers,  organizers,  lecturers,  books, 
papers,  agents,  etc.,  and  we  are  fully  convinced 
that  this  charity  is  not  what  is  claimed  for  it.  After 
all,  the  best  charity  is  that  in  which  the  sacrifice  is 
made  direct,  and  not  in  a  round-about  way. 

Just  another  illustration  to  siiow  up  the  •  'char- 
ity" of  secret  orders,  and  its  results.  A  is  a  prom- 
inent minister  in  some  popular  church.  B  is  a  poor 
neighbor  belonging  to  his  congregation.  C  is  an- 
other poor  neighbor  who  is  a  brother- member  in 
his  lodge.  Now  it  happens  that  both  B  and  C  be- 
come penniless,  and  must  have  outside  help  or 
go  to  the  j)oor  house.  According  to  the  obligations 
brother  A  has  taken  upon  himself,  he  helps  his 
brother  in  the  lodge,  but  lets  his  brother  in  the 
church  go  to  the  poor  house. 

"Just  what  we  have  contended  for,"  says  a 
member  of  the  lodge;  "it  shows  that  the  lodge  is 
ahead  of  the  church. "  Just  where  you  are  wrong, 
friend  Lodgeman;  it  shows  what  a  miserable  plight 
the  secret  orders  have  brought  the  popular  churches 
into.  Churches  that  stand  out  against  secret  so- 
cieties, take  care  of  their  own  members.  They 
recognize  that  the  body  of  Christ  is  broad  enough 


238  BIHLK  DOCTllINlvS. 

for  all  purposes.  While  the  Bible  tells  us  "to  do 
good  to  all  men,  especially  they  that  are  of  the 
household  of  faith, "  the  lodges  bind  their  church- 
member  members  to  forsake  the  interests  of  those 
•'that  are  of  the  household  of  faith, "  that  they  may 
see  to  the  interests  of  their  "brothers  in  the  lodge. " 
We  readily  admit  that  secret  orders  are  ahead  of 
the  churches  under  the  charge  of  such  ministers  as 
the  "brother  A"  of  our  illustration,  but  we  fail  to 
see  in  this  a  reason  why  Christians  should  suffer 
themselves  to  be  bound  to  an  organization  which 
encourages  them  to  neglect  the  interests  of  their 
own  members  for  the  sake  of  oth^^rs.  How  can  a 
minister  consistently  advise  his  hearers  to  seek 
"first  the  kingdom  of  God,  and  his  righteous- 
ness" when  he  himself  makes  the  earthly  home  of 
this  kingdom  secondary  to  a  non-chi-istian  organ- 
ization?    ''O  consistency,  thou  art  a  jewel!" 

FALSE   RELIGION. 

"We  object  to  secret  societies  because  they  are  the 
promoters  of  many  false  notions  of  religion.  We 
have  already  referred  to  the  fact  that  infidels  some- 
times act  as  chaplain.  A  Mason  says  that  a  good 
Mason  is  a  good  enough  Christian.  Thousands  of 
Masons  risk  their  chances  of  salvation  on  Masonry. 
Who  has  not  heard  ministers  who  were  also 
Masons  eulogize  some  departed  and  unconverted 
Masonic  brother  as  one  who  now  enjoys  existence 
in  the  "grand  lodge  above"  ? 

But  what  is  there  in  Masonry  thai  makes  it  so 
grand?  Let  us  consider  the  testimony  of  one  who 
should  know.     The  following  is  taken  from  a  ser- 


SECRET   SOCIETIES.  239 

mon  recently  delivered  in  a  western  city,  and  given 
as  the 

TESTIMONY   OP   AN    EX-MASON. 

"Brother  Senior  Deacon,  you  will  retire  and  as- 
certain what  work  there  is  in  waiting." 

He  finds  the  Rev.  John  Smith  in  waiting,  a 
preacher,  a  minister  of  the  Gospel. 

The  Senior  Deacon  comes  in.  He  finds  John  Smith 
in  waiting,  and  of  course  the  Rev.  John  Smith 
needs  not  pay  any  fee.  Ministers  are  initiated  for 
nothing  in  order  to  get  their  influence.  Jesus  said: 
"The  children  of  this  world  are,  in  their  genera- 
tion, wiser  than  the  children  of  light." 

He  goes  in  and  makes  his  report: 

"Worshipful  Master,  I  find  in  waiting  the  Rev. 
John  Smith,  to  receive  the  first  degree  of  Ma- 
sonry. " 

"Brother  Junior  Deacon,  you  will  take  with 
you  the  Stewards,  retire,  prepare  and  present  the 
Rev.,  John  Smith  for  the  first  degree  in  Masonry. 
Brother  Senior  Deacon,  you  will  cross  the  hall, 
take  charge  of  the  door  and  attend  to  all  alarms. " 

John  Smith  is  out  in  the  anteroom,  and  these 
three  go  out  to  prepare  him. 

' '  Where  were  you  first  prepared  to  be  made  a 
Mason?" 

"In  my  heart." 

Now,  who  prepared  him  to  be  a  Mason  in  his 
heart?     I  believe  it  was  the  devil. 

"Where  next?" 

"In  a  room  adjacent  to  a  regularly  constituted 
Lodge  of  Masons. " 


240  BIBLE   DOCTRINES. 

''How  were  you  prepared?"  etc. 

These  questions  you  must  learn,  if  you  are  to 
be  a  Mason,  in  order  to  pass  through  the  first  to 
the  second  degree. 

The  Junior  D«!acon  goes  out. 

He  says :   "Will  you  please  take  off  your  coat?" 

"Will  you  i)lease  take  off  your  shoes  and  stock- 
ings?" 

"Will  you  please  take  off  your  vest  and  neck- 
tie?" 

"Please  take  off  your  pantaloons." 

Oh,  men  of  America!  You  are  ruled  by  Ma- 
sonry. Away  back  in  the  days  of  Jeremiah  God 
made  use  of  these  wonderful  words: 

"A  wonderful  and  horrible  thing  is  committed 
in  the  land ;  the  prophets  prophesy  falsely,  and 
the  priests  bear  rule  by  their  means ;  and  my 
people  love  to  have  it  so;  and  what  will  ye  do  in 
the  end  thereof?"     Jer.  5:30,  ;]1. 

Is  it  not  as  true  of  the  United  States  to-day  as  it 
was  in  the  days  of  Jeremiah? 

They  take  off  his  clothes. 

His  wife  is  at  home.  His  mother  is  at  hom(\ 
The  poor  old  woman  that  nursed  him  on  her 
knees,  and  encircled  him  at  her  bosom ;  the  mother 
that  loves  him,  and  the  wife  that  adores  him  ;  there 
is  John  Smith  up  in  the  cock-loft  in  the  highest 
story  of  the  building  with  his  clothes  off,  standing 
there  before  the  infidels  of  Masonry,  and  you  tell  me 
the  church  is  asleep.  You  tell  me  that  spirituality 
has  left  the  church  of  the  Lord  Jesus  Christ.  Is 
it  anv  wonder? 


SECRET  SOCIETIES.  241 

The  wonder  to  me  is  that  it  is  not  worse,  and 
but  for  the  mercy  of  God  alone,  it  would  be  worse 
and  swamped  by  this  thins^  called  Freemasonry. 

Mr.  Smith  puts  on  a  pair  of  drawers,  on  which 
there  must  be  no  iron  buttons. 

They  bring  out  a  hoodwink  and  fasten  it  over 
his  eyes.  They  get  a  rope  called  a  cable- tow  and 
put  it  once  around  his  neck ;  they  put  a  slipper  on 
his  right  foot  with  the  heel  slipshod ;  they  roll  the 
left  leg  of  his  drawers  up  above  his  knee  ;  roll  the 
left  sleeve  of  his  shirt  up  above  the  elbow.  The 
left  breast  is  exposed. 

Look  at  John  Smith,  and  then  mark  what  is 
said  concerning  him. 

"There  he  stands  Avithout  our  portals  on  the 
threshold  of  his  new  Masonic  life,  in  darkness, 
helplessness,  and  ignorance.  Having  been  wan- 
dering amid  the  errors  and  covered  over  with  the 
pollutions  of  the  outward  and  profane  world,  he 
comes  inquiringly  to  our  doors  seeking  the  new 
birth,  and  asking  a  withdrawal  of  the  veil  which 
conceals  Divine  Truth  from  the  uninitiated  sight. " 
— Manual  of  the  Lodge,  by  Mackay,  p.  20. 

What  errors  has  he  been  wandering  in?  Is  he 
not  a  minister? 

These  infidels  say  he  has  been  wandering  amid 
the  errors  and  covered  over  with  the  pollutions  of 
the  outer  and  profane  world,  and  that  he.  is  now 
coming  inquiringly  to  the  doors  of  Masonry  seek- 
ing 

THE    NEW   BIRTH. 

We  remember  what  is  said  in  the  third  chapter 
of  John.     Nicodemus,  a  ruler  of  the  Jews,  came 


242  BIBLE  DOCTKIXKS. 

at  niprht  and  spoke  to  the  Lord  Jesus.  The  Lord 
replied:  "Verily,  verily,  I  say  unto  thee,  Except 
a  man  bo  born  again,  he  cannot  see  the  kmgdom 
of  God." 

You  may  be  members  of  the  church ;  you  may 
have  youi'  name  on  the  church  roll ;  but  if  you  are 
not  born  again,  you  might  as  well  be  in  a  Masonic 
Lodge  so  far  as  your  salvation  is  concerned,  be- 
cause you  must  be  born  again. 

The  devil  knows  that,  and  he  says:  "I  am 
going  to  establish  a  system  of  religion  that  will 
cause  men  to  be  born  again;"  so  he  starts  up 
Freemasonry. 

John  Smith  is  now  prepared  for  the  ''New 
Birth. "  But  he  is  actually  not  prepared  for  any- 
thing. He  is  not  prepared  to  tell  the  truth.  He 
would  not  go  home  and  tell  his  wife  that  he  was  in 
the  Masonic  Lodge  m  the  condition  I  have  de- 
scribed if  she  would  ask  him ;  he  would  deny  all 
the  details.  If  she  would  ask  if  the  exposure  that 
Ucmayne  gave  twenty  years  ago  is  true,  he  would 
say,  *'No." 

No  man  can  be  an  honest  Mason  and'  tell  the 
truth. 

John  Smith  now  goes  into  the  Masonic  Lodge, 
stands  in  the  door- way;  goes  first  to  the  door, 
raps. 

"Who  comes  here?" 

Tl;e  Junior  Deacon  answers: 

"The  Kev.  John  Smith,  who  has  long  been  in, 
darkness  and  now  seeks  to  be  brought  to  tb.e 
lisrht." 


SECRET  SOCIETIES.  243 

This  is  a  serious  matter.  Christian  people 
ought  to  go  with  bowed  heads,  and  bowed  hearts, 
and  downcast  eyes  on  their  knees  and  pray: 

*  'Oh  Father,  blessed  God,  we  come  to  Thee  in 
the  name  of  the  Lord  Jesus  Christ  to  ask  Thee  in 
Thy  infinite  mercy  to  open  the  eyes  of  these  de- 
luded men  that  they  may  see  the  truth;  that  the 
Holy  Spirit's  power  may  carry  the  truth  to  their 
hearts,  and  that  instead  of  seeing  Hiram  murdered 
they  may  see  the  Lord  Jesus  Christ  lifted  up. " 

"Who  comes  here?" 

"The  Rev.  John  Smith,  who  has  long  been  in 
darkness  and  who  now  seeks  to  be  brought  to 
light,  and  to  receive  a  part  in  the  rights  and  bene- 
fits of  this  Worshipful  Lodge,  erected  to  God,  and 

dedicated  to  the  Saints ,   as  all   brothers  and 

fellows  have  done  before. " 

"Mr.  Smith,  is  this  of  your  own  free  will  and 
accord?" 

"It  is." 

"Brother  Junior  Deacon,  is  the  candidate 
worthy  and  well  qualified?" 

"He  is." 

"Is  he  duly  and  truly  prepared?" 

"He  is." 

"By  what  further  rights  and  benefits  does  he 
expect  to  gain  admission?" 

"By  that  of  being  a  man,  freeborn." 

Freeborn!  Freeborn!  I  am  really  ashamed 
that  colored  men  who  were  in  slavery  in  the  South 
would  show  themselves  in  the  streets  of  our  cities 
connected  witli  the  slavery  system  of  Freemasonry. 


244  BIBLE  DOCTRINES. 

"Mr.  Smith,  As  no  man  shall  ever  enter  upon 
any  great  or  important  undertaking,  witliont  tirst 
imploring  the  blessings  of  Deity,  you  will  there- 
fore kneel  where  you  now  stand,  and  attend  to 
l)rayer. " 

The  candidate  kneels  in  the  lodge-room. 

This  is  the  j^rayer: 

"Vouchsafe  Thine  aid,  Almighty  Father  of  the 
Universe,  to  this,  our  j^resent  Convention,  and 
grant  that  this  candidate  for  Masonry  may  so 
dedicate  and  devote  his  life  to  Thy  service  that  he 
may  become  a  true  and  faithful  brother  among  us. 
Endue  him  with  the  competency  of  Thy  Divine 
Wisdom,  that  by  the  aid  of  the  pure  principles  of 
our  order  he  may  be  better  enabled  to  display  the 
beauties  of  holiness,  to  the  honor  of  Thy  Holy 
Name.  Amen."  Brethren  respond,  "So  mote 
it  be." 

Here  is  the  preacher;  there  is  the  intidel  over 
there  praying  for  him  in  the  secret  lodge.  What 
influence  can  that  minister  have  in  that  Masonic 
Lodged  None  whatever.  His  influence  is  gone: 
religion,  Christianity,  as  it  is  represented  by  him, 
becomes  a  farce. 

"Mr.  Smith,  in  all  cases  of  danger  and  difficulty, 
in  whom  do  you  put  your  trust?" 

"In  God." 

"In  what  god?" 

"Mah-hah-bone."  That  is  the  god.  What  is 
the  god  of  Masonry?  Is  it  the  God  of  the  manger? 
Is  it  the  God  of  Bethany?  Is  it  the  God  of  Geth- 
semane?   Is  it  the  God  of  Calvary?   Is  it  the  God 


SIOCTil^rr  SOCIETIES.  245 

and  Father  of  our  Lord  Jesus  Christ?  No.  It  is 
tlie  god  of  Brahminism.  It  is  the  god  of  Coiif  i^eian- 
isin.  It  is  the  god  of  the  Indian.  It  is  tlie  god  of 
nature.    It  is  the  sun-god. 

You  notice  that  the  candidate  is  blindfolded ; 
you  notice  that  there  is  a  rope  around  his  neck. 
Now,  we  have  him  in  the  lodge-room.  He  comes 
in  by  the  north-west  corner  of  the  lodge.  Now  he 
walks;  and  he  is  made  to  walk  with  the  course  of 
the  sun. 

There  are  in  Masonry  two  kinds  of  mysteries. 
The  greater  mystery  and  the  lesser  mystery. 
There  w^ere  two  kinds  of  mysteries  in  Paganism. 
Masonry  is  simply  the  pagan  mysteries  revived. 
It  is  Paganism  jiure  and  simple,  revived  in  1717. 
You  know  the  mysteries  were  a  worship  of  the 
sun- god,  the  secret  worship  of  Osiris,  Baal,  or 
Tammuz,  and  all  those  other  names  that  were 
used  in  various  pagan  nations  to  signify  the  sun- 
god,  or  the  fecundating  and  fertilizing  power  of 
the  sun.  The  action  of  the  heat  of  the  sun  upon 
the  earth  caused  the  earth  to  bring  forth,  as  it 
were,  so  Horus  was  produced,  the  god  of  time  as 
we  have  it  in  Masonry,   only  under  another  name. 

All  the  good  that  is  found  in  secret  societies 
fihould  be  found  in  our  churches.  Finally,  we  object 
to  secret  societies,  because  if  there  is  any  good  in 
them,  it  should  be  found  in  our  churches.  When 
Christ  established  the  church,  He  intended  that  it 
should  be  broad  enough  to  supply  all  the  wants  of 
man.  ''Seek  ye  first  the  kingdom  of  God,  and  his 
righteousness;    and  all  these  things  shall  be  added 


w4t)  BIBLK  DOCTRINES. 

unto  you."  It  is  the  sliaine  of  this  enlightened  age 
that  Christians  are  ignoring  their  churches  that 
they  may  do  good  in  some  Christ  less  organization. 
They  seem  to  regard  the  churcli  as  a  kind  of 
hobby-horse  to  carry  them  to  heaven,  while  they 
must  do  their  good  deeds  in  some  other  fraternity. 
Is  this  the  way  to  convince  the  world  that  the 
church  of  God  has  something  that  far  outshines 
.  ny thing  that  the  world  may  have  to  offer? 
Wlience  comes  the  theory  that  a  good  Mason  is 
also  a  good  Christian,  whether  he  belongs  to  the 
church  or  not?  Whence  come  t  le  harsh  criticisms 
concerning  the  formality  of  churches,  and  the 
superior  usefulness  of  secret  orders?  They  are 
born  of  the  conviction,  espoused  by  the  world  and 
confirmed  by  all  Christian  professors  that  turn 
aside  from  their  churches  and  cling  to  outside  or- 
ganizations, that  the  churches  are  not  doing  what 
tliey  ought  to  do.  Let  Christians  gather  round  the 
standard  of  their  respective  churches.  Let  them 
do  their  good  deeds  in  the  organization  which 
Christ  has  established,  for  in  this  way  only  can 
they  do  all  that  they  do  in  the  name  of  the  Lord 
Jesus. 

CONCLUDING   REMARKS. 

In  our  consideration  of  this  important  question, 
we  have  presumed  not  to  know  anything  concern- 
ing the  secret  workings  of  secret  societies.  We 
have  said  nothing  concerning  the  disgraceful  con- 
s])iracies  that  are  said  to  exist  in  some  of  them, 
nor  of  the  ludicrous  performances,  said  to  be 
practiced  in  initiating  members.    All  that  we  have 


SECRET  SOCIETIES.  247 

done  in  this  line  was  to  submit  the  testimony  of 
an  ex- Mason,  which  testimony  may  be  taken  for 
what  it  is  worth.  We  have  said  nothing  concern- 
ing the  startling  revelations  concerning  their 
secret  work,  on  the  part  of  those  who  once  be- 
longed to  them,  and  afterwards  deserted  them. 
We  have  said  nothing  concerning  the  scandals  as- 
sociated with  some  of  these  orders.  We  have  said 
nothing  concerning  the  testimony  of  Morgan, 
Finney,  Blanchard,  and  other  reliable  men.  We 
have  not  even  mentioned  the  fact  that  the  most 
pious  members  of  nearly  all  denominations  op- 
pose them  on  the  ground  that  they  are  antagonis- 
tic to  true  Gospel  holiness.  We  have  opposed 
them  on  general  principles  and  shown  them  to  be 
contrary  to  the  Gospel  and  detrimental  to  the  wel- 
fare of  humanity  in  more  ways  than  one.  All 
these  other  facts  stand  out  against  them,  however, 
and  whatever  importance  may  be  attached  to 
them,  must  be  counted  in  strengthening  the  posi- 
tion we  have  taken — -that  secret  societies  are  a 
hindrance  to  the  cause  of  true  Christianity,  and  that 
therefore  Christians  have  no  right  to  hold  mem- 
bership in  them.  God  grant  that  all  Christians 
may  learn  to  see  this  matter  in  its  proper  light; 
and  that  all  professing  Christians  now  in  the 
lodges  may  "come  out  from  among  them"  and  be, 
indeed  and  in  truth,  a  separate  people.  God  grant 
that  all  believing  children  might,  at  the  close  of 
their  earthly  career,  be  able  to  testify  with  our 
Lord  and  Master,  "In  secret  have  I  said  nothing. '' 


CHAPTER  XXIV.— SANCTIFICATION. 


This  important  Christian  doctrine,  one  of  the 
grandest  blessings  of  grace,  has  been  so  variously 
treated  and  so  imperfectly  understood,  that  few 
writers  on  the  subject  can  succeed  in  keeping  the 
minds  of  their  readers  from  becoming  more  con- 
fused than  edified.  The  only  way  we  see  of  treat- 
ing it  is  to  hold  closely  to  the  Scriptures  for  the 
truth  we  wish  to  present,  and  by  them  also  point 
out  some  of  the  errors  that  have  been  frequently 
presented  and  by  many  accepted  as  the  teachings 
of  the  Scriptures. 

WHAT   SANCTIFICATION    MEANS. 

1.  The  first  meaning  we  notice  is  that  of 
separation  or  setting  apart  for  God.  This  idea  is 
clearly  set  forth  in  the  following  passages: 

"Say  ye  of  him,  whom  the  Father  hath  sancti- 
fied, and  sent  into  the  world.  Thou  blasphemest  " 
(John  10:36).  "And  when  a  man  shall  sanctify 
his  house  to  be  holy  unto  the  Lord,  then  the  priest 
shall  estimate  it,  whether  it  be  good  or  bad.  And 
if  a  man  shall  sanctify  unto  the  Lord  some  part 
of  a  field  of  his  possession,  then  thy  estimation 
shall  be  according  to  the  seed  thereof "  (Lev. 
27:14,  lb).  ,Our  Lord  in  reproving  the  bigoted 
Pharisees  said,    "Ye  fools,   and  blind!  for  whether 


SANCTIFICATION.  249 

is  greater,  the  gold,  or  the  temple  that  sanctifieth. 
the  gold"  (Matt.  23:17).  (See  also  Jer.  1:5  and 
2Chron.  7:16). 

2.  Besides  setting  apart  to  sanctification  means 
also  separation  from.  The  two  meanings,  however, 
are  closely  allied,  as  one  cannot  be  truly  separated 
or  set  apart  unto  God  without  being  separated 
from  sin.  It  is  the  process  or  state  of  being 
separated  or  cleansed  from  ceremonial  or  moral 
defilement.  ''Yo  shall  therefore  sanctify  your- 
selves, and  ye  shall  be  holy;  for  I  am  holy:  neither 
shall  ye  defile  yourselves  with  any  manner  of 
creeping  thing  that  creepeth  upon  the  earth" 
(Lev.  11:44).  "So  the  priests  and  the  Levite  • 
sanctified  themselves  to  bring  up  the  ark  of  the 
Lord  God  of  Israel"  (1  Chron.  15:14).  (See  also 
Lev.  20:  7;  Ex.  19:22,  23;  2  Chron.  29:5,  16,  IS; 
1  Thess.  5:22,  23;  Heb.  9: 13;  1  Thess.  4:  7).  We 
should  bear  in  mind  that  the  ceremonial  cleansings 
commanded  in  some  of  the  above  texts  are  also 
figures  of  the  actual  cleansings  from  all  sinful 
defilement,  which  is  required  of  us  as  Christians. 

3.  Paul  speaks  of  Christ  as  "being  found  in 
fashion  as  a  man, "  and  a  high  priest  that  can  be 
"touched  with  the  feeling  of  our  hifirmities . .  . . 
in  all  poin  s  tempted  like  as  we  are,  yet  without 
sin"  (Heb.  4:15).  He  was  holy;  He  was  sanctified 
unto  God;  He  was  God.  God  Himself  is  holy.  A 
number  of  i:)assages  in  the  Old  Testament  Script- 
ures represent  Him  as  being  sanctified.  "I  will 
be  sanctified  in  you  before  the  heathen"  (Ezek. 
(20:41).      "The  heathen  shall  know  that  I  am  the 


260  BIBLK  DOCTRINES. 

Lord,  saith  the  Lord  God,  when  1  shall  be  sancti- 
fied in  you  before  their  eyes"  (Ezek.  86:28).  (See 
also  Ezelv.  lib: 22;  38:16;  29:27. 

HOW   MEN   ARE   SANCTIFIED. 

1.  Sanctification  is  God's  work.  As  it  was 
God  who  in  the  old  disi^ensation  set  apart  the 
first  born  for  Himself,  so  it  is  God  who  in  the  new 
dispensation  sets  apart  the  believer  for  Himself 
and  separates  him  from  sin.  This  thought  is 
sustained  by  1  Thess.  5:23,  ''And  the  very  God  of 
peace  sanctify  you  wholly;"  and  John  17: 19,  *'And 
for  their  sakes  I  sanctify  myself,  that  they  also 
might  be  sanctified  through  the  truth. " 

2.  Sanctification  is  Christ's  work.  * 'Husbands, 
love  your  wives,  even  as  Christ  also  loved  the 
church,  and  gave  himself  for  it;  that  he  might 
sanctify  and  cleanse  it  with  the  washing  of  water 
by  the  word."  The  sacrifice  of  Christ  sets  the 
church  apart  for  God;  it  puts  a  difference 
between  the  church  and  the  world  just  as  the 
blood  of  the  Paschal  Lamb  set  a  difference  be- 
tween Israel  and  the  Egyptians  (Ex.  11:7;  12:12, 
13).  This  is  made  clear  by  the  following  pass- 
age. "By  the  which  will  we  are  sanctified, 
through  the  offering  of  the  body  of  Jesus  Christ 
once  for  all"  (Heb.  10:10).  The  cross  stands  be- 
tW'Cen  the  believer  and  the  world.  He  belongs  to 
God  because  he  is  separated  unto  Him.  There  is 
uo  contradiction  in  the  statements  that  it  is  God's 
work,  and,  it  is  Christ's  work.  God  works  througli 
Christ.  Christ  works  by  means  and  instrument- 
alities as  we  shall  show  further  on. 


SANCTIFICATION.  251 

3.  Sanctification  is  the  work  of  the  Holy  Spirit. 
**God  hath  from  the  beginning  chosen  you  to 
salvation  through  sanctification  of  the  Spirit  and 
belief  of  the  truth"  (2  Thess.  2:13).  "Elect 
according  to  the  foreknowledge  of  God  the  Father, 
through  sanctification  of  the  Spirit"  (1  Peter  1:2). 
Just  as  the  tabernacle,  altar,  and  priest  in  the  Old 
Testament  type  were  set  apart  for  God  by  the 
anointing  oil  (Lev.  8:10-12),  so  in  the  New  Testa- 
ment anti-type  the  believer  who  is  both  temple 
and  priest  is  set  apart  for  God  by  the  anointing  of 
the  Holy  Spirit.  It  is  also  the  Holy  Spirit's 
operation  in  the  heart  that  overcomes  the  defiling 
workings  of  the  flesh  and  clothes  him  with  divine 
graces  of  character  (Gal.  5:16-23). 

4.  Sanctification  is  by  the  blood.  ''Wherefore 
Jesus  also,  that  he  might  sanctify  the  people  with 
his  own  blood,  suffered  without  the  gate"  (Heb. 
13:12).  The  blood  cleanses  us  from  all  the  guilt 
of  sin  and  thus  sets  us  apart  for  God.  (See  1  John 
1:7,  9;  also  the  Old  Testament  sacrifices  and  the 
word  "cleanse"  in  connection  with  blood). 

5.  Sanctification  is  through  (or  in)  the  word  of 
God.  "Sanctify  them  through  thy  truth:  thy  word 
is  truth  "  (John  17:17).  '  'Now  ye  are  clean  through 
the  word  which  I  have  spoken  unto  you"  (John 
15:3).  As  men  bring  their  lives  into  daily  contact 
with  the  word,  the  sins  and  imperfections  of  their 
lives  are  disclosed  and  put  away. 

C\  Christ  is  of  God  made  sanctification  to  men. 
'  'But  of  him  are  ye  in  Christ  Jesus,  who  of  God  is 
made   unto   us   wisdom,    and    righteousness,    and 


252  BIBLE  DOCTRINES. 

sanctification,  and  redemption  "  (1  Cor.  1:30).  By 
the  appropriation  of  Jesus  to  ourselves  we  are 
sanctified.  Through  the  indwelling  Christ,  pre- 
sented to  us  by  the  Spirit  in  the  word,  we  are 
made  like  Christ  and  will  bear  the  fruits  of  the 
Spirit.  This  relation  is  forcibly  presented  in  the 
b(niutiful  figure  contained  in  John  15:1-7.  Christ 
takes  constantly  more  and  more  complete  posses- 
sion of  every  corner  of  our  being. 

7.  Sanctification  is  affected  by  the  ministry  of 
divinely  sent  chastisement  or  suffering.  "Now 
no  chastening  for  the  prcisent  seemeth  to  be  joy- 
ous, but  grievous;  nevertheless,  afterward  it  yield- 
eth  the  peaceable  fruit  of  righteousness  unto  them 
which  are  exercised  thereby"  (Heb.  12:11).  In 
the  preceding  verse  we  have  the  expression,  '  'That 
we  might  be  partakers  of  his  holiness."  Holiness 
is  from  the  same  root  as  the  word  which  is  else- 
where translated  santification. 

8.  Sanctification  is  attained  (or  more  of  it  is 
attained)  by  following  after  it  (pursuing  it).  ''Pol- 
low  peace  with  all  men,  and  holiness,  without 
which  no  man  shall  see  the  Lord"  (Heb.  12:14). 

9.  Sanctification  is  attained  through  yielding 
our  members  as  servants  (slaves)  to  righteousness 
and  ourselves  servants  (slaves)  to  God.  "As  ye 
have  yielded  your  members  servants  to  unclean- 
ness  and  to  iniquity  unto  iniquity;  even  so  now 
yield  your  members  servants  to  righteousness 
unto  holiness."  "But  now  being  made  free  from 
sin,    and  become  servants  to  God,    ye  have  your 


SANCTIFICATION.  253 

fruit  unto  holiness,   and  the  end  everlasting  life" 
(Rom.  6:19,  22). 

10.  Sanctification  or  holiness  is  perfected  in  us 
by  separatino-  ourselves  from  sin  and  cleansing  our- 
solv(>s  from  all  defilement  of  the  flesh  and  the 
spirit.  ' '  Wherefore  come  out  from  among  them, 
and  be  ye  separate,  saith  the  Lord,  and  touch  not 
the  unclean  thing ;  and  I  will  receive  you"  (2  Cor. 
6:17).  "  Having  therefore  these  promises,  dearly 
beloved,  let  us  cleanse  ourselves  from  all  filthiness 
of  the  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God"  (2  Cor.  7:1). 

11.  Sanctification  is  completed  in  us,  and  we 
shall  be  presented  before  God  holy,  unblamable, 
and  unreprovable  in  his  sight ;  without  blemish 
if  we  continue  in  the  faith,  grounded  and  stead- 
fast (Col.  1:21-23).  "But  we  are  not  of  them  who 
draw  back  unto  perdition,  but  of  them  that  believe 
to  the  saving  of  their  souls"  (Heb.  10:39).  True 
faith  is  the  secret  of  continuance. 

12.  Sanctification  is  by  faith  in  Jesus  Christ. 
The  closing  words  of  Paul's  call  to  preach  the 
Gospel,  were,  ' '  that  they  may  receive  forgiveness 
of  sins,  and  inheritance  among  them  Vv^hich  are 
sanctified  by  faith  that  is  in  me"  (Acts  26:18). 
Like  justification,  regeneration,  and  adoption, 
sanctification  is  conditioned  upon  faith.  Faith  is 
the  hand  put  out  to  receive  the  grace  of  this  and 
all  other  blessings. 

WHEN   SANCTIFICATION   TAKES   PLACE. 

1.  Believers  are  already  sanctified.  They  are 
saints.       "Unto  the  church  of  God   which   is   at 


254  BIBLK  DOCTIUNES. 

Corinth,  to  them  that  are  sanctified  in  Christ  Josiis, 

calh'd  to  be  saints grace  be  unto  you"  (1  Cor.  1 : 

1,  2).  It  is  scriptural  for  a  believer  to  say  he  is 
sanctified.  In  one  sense  this  present  sanctifica- 
tion  is  on  the  side  of  God  ;  in  another,  it  is  on  the 
side  of  man.  (1)  God's  side.  *'He  (God)  taketh 
away  the  first,  that  ?ie  may  establish  the  second. 
By  the  which  will  we  are  sanctified,  through  the 
offering  of  the  body  of  Jesus  Christ  once  for  all " 
(Heb.  10:9,  10).  "By  the  offering  of  the  body  of 
Jesus  Christ  once  for  all,  we  are  cleansed  from  all 
the  guilt  of  sin ;  we  are  perfected  forever  as  far  as 
our  standing  before  God  is  concerned,  and  we  are 
set  apart  for  God  as  His  peculiar  and  eternal  pos- 
session." (2)  Man's  side.  There  is  another  sense 
in  which  the  believer  may  be  already  sanctified. 
'  I  beseech  you  therefore,  brethren,  by  the  mer- 
cies of  God,  that  ye  present  your  bodies  a  living 
sacrifice,  holy,  acceptable  unto  God,  which  is  your 
reasonable  service"  (Rom.  12:1).  "It  is  the  believ- 
er's privilege  to  yield  himself  wholly  to  God  as  a 
whole  burnt  offering,  keeping  nothing  back.  Such 
an  offering  is  'acceptable  to  God.'  God  accepts  it, 
sends  down  the  fire  of  the  Holy  Spirit.  He  is 
then,  as  far  as  the  will  is  concerned,  the  govern- 
ing purpose  of  the  life,  wholly  God's.  He  may 
and  will  discover  daily,  as  he  studies  the  word, 
acts  of  life,  habits  of  life,  forms  of  feeling,  speech, 
and  action,  that  are  not  in  conformity  with  this 
central  pur])ose,  and  these  will  have  to  be  con- 
fessed, put  away,  and  this  department  of  his  being 
and  life  brought  by  Gcd's  Spirit  and  the  indwell 


SANCTIFICATION.  255 

in^  Christ  into  conformity  with  God's  will  as 
revealed  in  His  word.  The  victory  in  this  new, 
unclaimed  territory  can  be  instantaneous.  Take 
notice:  I  discover  in  myself  an  irritability  of  tem- 
per that  is  manifestly  displeasing  to  God.  I  can 
go  to  God  and  confess  it,  renounce  it,  and  then 
instantly,  not  by  my  own  strength,  but  by  looking 
to  Jesus  and  claiming  His  patience  and  gentle- 
ness, overcome  it. " 

2.  The  whole  sanctification  of  body,  soul,  and 
spirit,  complete  in  every  part  and  absolutely  blame- 
h  ss  or  free  from  fault  is  something  to  be  prayed 
for  and  so  is  not  yet  realized.  '  'And  the  very  God 
of  peace  sanctify  you  wholly ;  and  I  pray  God 
your  whole  spirit  and  soul  and  body  be  preserved 
blameless  unto  the  coming  of  our  Lord  Jesus 
Christ"  (1  Thess.  5:23).  This  perfect  state  will  be 
realized  by  the  sanctified  "at  the  coming  of  our 
Lford  Jesus  Christ."  "Beloved,  now  are  we  the 
sons  of  God ;  and  it  doth  not  yet  appear  what  we 
shall  be:  but  we  know  that,  when  he  shall  appear, 
we  shall  be  like  him ;  for  we  shall  see  him  as  he 
is''  (1  John  3:2).  By  this  text  we  see  that  it  is  not 
in  this  life,  nor  at  death,  but  at  the  coming  of  the 
Lord  That  absolute,  sinless  perfection  is  attained. 

3.  Sanctification  is  a  progressive  work  continu- 
ing through  life— growth  in  grace.  '  'And  the  Lord 
make  you  to  increase  and  abound  in  love  one  toward 
another,  and  toward  all  men,  even  as  we  do  toward 
you:  to  the  end  he  may  stablish  your  hearts  un- 
blamable in  holiness  before  God"  (1  Thess.  3:12, 
13).      "But  grow  in  grace,  and  in  the  knowledge 


266  BIBLE  DOCTRINES. 

of  onr  Lord  and  Savior  Jesus  Christ"  (2  Peter  3: 
IH).  (See  also  1  Thess.  4: 1-10  ;  2  Cor.  3: 18).  This 
progressive  work  in  sanctitication  implies  an 
increasing  in  love,  an  abounding  more  and  more  in  a 
godly  walk  and  in  pleasing  God,  a  growth  in  the 
grace  and  knowledge  of  our  Lord  Jesus  Christ,  a 
being  transformed  from  glory  to  glory  into  the 
image  of  our  Lord  through  beholding  Him — each 
new  gaze  at  Him  as  revealed  in  the  word  by  the 
Spirit  making  us  more  like  Him — a  growing  up  into 
Christ  in  all  things  until  we  attain  unto  a  full 
grown  man,  unto  the  measure  of  the  stature  of  the 
fulness  of  Christ. 

RESULTS   OF  SANCTIFICATION. 

1.  Those  who  are  sanctified  are  perfected  for- 
ever. That  is,  their  standing  befoi-e  God  is  as 
secure  as  if  they  had  never  sinned.  In  His  eyes 
their  guilt  is  put  away  forever.  The  soul  is  not 
only  justified  but  it  is  cleansed.  "For  by  one  offer- 
ing he  hath  perfected  forever  them  that  are  sanc- 
tified" (a  better  translation  is,  are  being  sanctified) 
(Heb.  10: 14).  The  sanctification  here  spoken  of  is 
the  separation  from  the  guilt  of  sin  and  unto  God 
secured  by  the  shed  blood. 

2.  The  sanctified  are  one  with  Christ.      '-For 
both  he  that  sanctifi^th  and  they  who  are  sancti 
fied,   are  all  of  one ;    for   which  cause  he  is  no 
ashamed  to  call  them  brethren"  (Heb.  2:11).     (See 
alsoKom.  12:5;  John  17:21-23). 

3.  The  believer  is  saved  through  or  in  sanctifi- 
cation. ''Because  God  hath  from  the  beerinnino' 
cliosen  you  to  salvation  through  sanctification  of 


SANCTIFICATION.  257 

1ho  Spirit  and  belief  of  the  truth"  (2  Thess.  2:13). 
Salvation  does  not  result  in  sanctilication,  but 
sanctification  results  in  salvation.  The  sanctifica- 
tion  here  spoken  of  is  that  wrought  by  the  Spirit ; 
it  is  not  salvation  in  the  sense  of  forgiveness  of 
sin,  but  the  larger  salvation  from  sin's  dominion 
and  presence. 

4.  The  sanctified  are  assured  of  the  blessed- 
ness of  inheritance.  *'And  now,  brethren,  I  com- 
mend you  to  God,  and  to  the  word  of  his  grace, 
which  is  able  to  build  you  up,  and  to  give  you  an  in- 
heritance among  all  them  which  are  sanctified" 
(Acts  20:32).  (See  also  Acts  26:18).  Sanctifica- 
tion prepares  for  and  brings  the  inheritance. 

5.  Sanctification  results  in  the  blessedness  of 
seeing  God.  "Follow  ])eace  with  all  men,  and 
holiness,  without  which  no  man  shall  see  the 
Lord"  (Heb.  12:14).  "Blessed  are  the  pure  in  heart: 
for  they  shall  see  God"  (Matt.  5:8).  The  sanctifi- 
cation here  noticed  is  manifestly  that  which  re- 
lates to  the  cleansing  or  separation  from  the  defile- 
ment of  sin.  Without  this  cleansing  from  sin  the 
blessed  vision  of  God  is  impossible.  [This  ar- 
rangement is  largely  c  pied  from  the  notes  of  ^. 
A.    Torrey.] 

THE   RELATION    OF    SANCTIFICATION   TO 
JUSTIFICATION. 

These  two  blessings  of  grace  are  not  identical, 
and  should  not  be  confounded  with  one  another. 
Faith  justifies  the  believer  because  by  it  a  personal 
union  is  established  between  Christ  and  himself. 
This  union  of  the  Christ-life  cannot  exist  in  an  un- 
9 


268  BIBLE  DOCTRINES 

sanctified  or  unholy  person.  So  the  two  are  very 
closely  related.  But  sanctification  is  more  than 
simply  a  f?race  to  restrict  one  from  sinning  and 
thus  maintain  the  state  of  j  ustification  which  he  has 
acquired,  it  is  also  more  than  simply  a  conse- 
quence to  be  drawn  from  justification.  Holiness  is 
not  an  obligation  which  the  believer  deduces  from 
his  faith.  Justification  implies  holiness,  and  is 
one  of  the  objects  of  justifying  faith.  The  be- 
liever appropriates  Christ  as  his  righteous- 
ness first,  and  then  His  holiness.  **But  of  him  are 
ye  in  Christ  Jesus,  who  of  God  is  made  unto  us 
wisdom,  and  righteousness,  and  sanctification,  and 
n^demption. "     (1  Cor.  1:30). 

Christ's  holiness,  while  serving  to  justify  us, 
is  at  the  same  time  the  principle  of  our  sanctifica- 
tion. ''From  the  apostle's  point  of  view,  we  have 
not  to  say  to  the  Christian:  'Thou  shalt  sin  no 
more;'  but  we  must  rather  say:  'The  Christian 
sins  no  more. '  " — Beuss. 

Neither  must  we  understand  sanctification  as 
the  cause  of  pardon  and  justification.  If  Paul  had 
understood  the  relation  between  the  two  in  this  way 
he  would  not  have  commenced  the  part  of  his 
Epistle  to  the  Romans,  relating  to  sanctification, 
in  the  way  he  has.  (See  cha])ter  H).  In  the  first 
part  of  the  epistle  he  treats  justification,  laying  the 
foundation  for  sanctification.  When  he  begins  his 
reasoning  on  the  duty  and  privilege  of  a  sinless 
life,  he  says,  "What  shall  we  say  then/'  He  goes 
on  to  describe  another  state,  not  necessarily  another 
time.     Since,  however,  the  apostle  shows  that  jus 


SANCTIFICATION.  259 


tification  is  by  faith  and  not  by  works,  (that  is,  it 
takes  place  before  any  good  work  necessarily  is 
done),  we  must  not  conclude  that  sanctification  re- 
mains as  a  work  for  man  to  accomplish.  The  apostle 
Knew  the  human  heart  too  well  to  think  of  founding 
faith  in  reconciliation  on  the  moral  labors  of  man. 
We  need  to  be  set  free  from  ourselves,  not  to  be 
thrown  back  on  ourselves.  If  we  had  to  rest  the 
assurance  of  our  justification,  little  or  much,  on 
our  own  sanctification,  since  this  is  always  imper- 
fect, our  heart  would  never  be  wholly  made  free 
God  ward.  Our  position  is  this:  first  rest  in  God 
through  justification;  thereafter,  toork  with  Him  in 
His  fellowship,  or  sanctification. 

Sanctification,  therefore,  is  neither  a  condition 
of  nor  a  crowning  of  justification.  It  is  not  its 
causCf  much  less  a  denial  of  its  existence.  The  real 
connection  between  justification  and  Christian  holi- 
ness is  that  justification  is  the  means,  and  sanctifica- 
tion is  the  end.  The  more  precisely  we  distinguish 
these  two  divine  gifts,  the  better  we  apprehend 
the  real  bond  that  unites  them.  God  is  tJie  only 
good;  the  creature,  therefore,  cannot  do  good  except 
in  Him.  Consequently,  for  man  to  be  sanctified  it 
is  necessary  to  begin  by  reconciling  him  to  God, 
and  replacing  him  in  Him.  The  wall  which 
separates  him  from  God  must  first  be  broken  down 
by  justification,  and  here  the  divine  favor  rests  on 
him.  Then  the  Holy  Spirit,  whom  God  could  not 
bestow  on  a  being  at  war  with  Him,  comes  to  seal 
on  his  heart  the  new  relation  established  on  justi- 
fication, and  to  do  the  work  of  a  real  and  free  in- 


260  BIBLE  DOCTRINES. 

ward  sanctification.  Holiness,  therefore,  is  salva- 
tion in  its  very  essence.  Justification  is  the  strait 
gate,  throu^fh  which  we  enter  on  the  narrow  way  of 
sanctification,  which  leads  to  glory. 

PRESENT   SANCTIFICATION. 

Justification  by  faith  sets  the  .soul  at  rest  before 
God  so  far  as  guilt  for  sin  is  concerned.   This  takes 
place  only  in  the  soul  that  reiients,  turns  from  his 
evil  ways  and  prays  for  cleansing.  Along  with  justi- 
fication the  soul  is  cleansed,  made  holy,  sanctified. 
This  is  present  sanctification.    But  it  implies  more. 
The  life  of  the  justified  believer  is  not  the  same  as 
it  was  in  his  unjustified  state.     His  life  is  sanctified 
as  well  as  his  soul.  But  is  his  life,  in  all  his  thoughts, 
words,  acts,  perfect  in  the  eyes  of  God  as  is  his  be- 
lieving,  sanctified  soul':'     Surely   not.     Why  not? 
Because,  with  all  his  good  intentions  and  holy  pur- 
poses,  the  believer  has  not  the  knowledge  how  to 
conform  all  his  being  to  the  perfect  life  presented 
by  the   word   and   by   the    perfect    Christ   which 
dwells   in    him.       He   is   then    sanctified   only  so 
far   as   he  has    knowledge.      He    cannot  go    be- 
yond the   light  he  has   received.     Having    found 
Christ  he  has  also  found  light;  for  **He  is  the  light 
of  men. "   This  is  perfect  light  as  far  as  the  believ- 
er's eyes   are  opened.     His  environments,  his  pre- 
vious teaching,  his  human  weaknesses  prevent  him 
from  seeing   the    fulness    of   the    Light;    yet    he 
walks  in  the  light  as  He  is  in  the  light,  has  fellow- 
ship with  Uu)  saints,  and  the  blood  of  Christ  cleans- 
eth  him  from  all  sin.    (1  John  1 : 7).    His  inward  life 
may  be  perfect,  but  his  outward  life  is  not;  yet  he 
is  enjoying  present  sanctification. 


SANCTIFICATION.  2ttl 

INSTANTANEOUS    SANCTIFICATION. 

The  soul  in  the  natural,  unregenerate  life  is 
at  enmity  with  God,  disobedient  to  His  will,  hostile 
to  His  righteousness.  Through  repentance,  faith, 
and  acceptance  of  Christ  a  moment  comes  when  all 
this  is  changed.  He  is  no  more  at  enmity  against 
God,  is  no  longer  disobedient,  has  entirely  lost  his 
hostility.  The  turning  was  instantaneous.  In  the 
mind  of  God  the  change  may  have  taken  place  be- 
fore it  was  understood  or  realized  by  the  indi- 
vidual, yet  if  the  soul  has  come  to  assurance  of 
salvation  it  was  instantaneous.  Sin  is  in  the  soul 
till  the  moment  arrives  in  which  it  is  washed,  is 
cleansed,  is  made  holy,  is  sanctified.  In  the  sanc- 
tification  of  the  life  the  victories  over  sinful 
thought,  evil  words,  wicked  works,  moral  weak- 
nesses may  be  instantaneous.  When  the  believer 
discovers  anything  in  his  life  that  he  is  assured  is 
a  hindrance  to  his  spiritual  prosperity  and  is  dis- 
pleasing to  God  he  longs  to  be  sanctified  from  the 
existing  evil.  The  circumstances  that  led  to  the 
discovery,  and  the  effort  to  break  the  chains  of 
slavery  may  have  been  gradual,  but  the  victory  is 
instantaneous.  Wrestling  with  God  in  prayer  the 
moment  comes  when  there  is  a  blessed  assurance 
of  an  answer  accompanied  with  power  to  over- 
come. 

PROGRESSIVE  SANCTIFICATION. 

''Brethren,  I  count  not  myself  to  have  ap- 
prehended: but  this  one  thing  I  do,  forgetting 
those  things  which  are  behind,  and  reaching  forth 


262  BIBLR  DOCTRINES. 

unto  those  thinors  which  are  before,  I  ]iress  to- 
ward the  mark  for  the  prize  of  the  higli  calliu<^  of 
God  in  Christ  Jesus.  Let  us  therefore,  as  many  as 
b('  perfect,  be  thus  minded:  and  if  in  anything  ye 
be  otherwise  minded,  God  shall  reveal  even  this 
unto  you"  (Phil.  3:13-15).  The  apostle  appears 
very  anxious  to  avoid  a  misapprehension,  which 
mit^ht  naturally  arise  in  the  minds  of  his  Philip- 
pian  brethren,  therefore  he  says,  ''Not  as  though 
I  had  already  attained,  either  were  already  per- 
fect.'* The  description  which  he  had  given  of 
his  perfection  in  Christ  Jesus  might  have  led 
tliem  to  suppose  that  the  apostle  had  no  other 
language  but  that  of  thanksgiving  and  joy;  that 
in  his  present  experience  there  was  nothing  but 
victory  and  triumiDh;  and  that  in  the  fight  of  faith 
he  did  not  feel  the  burden  of  his  human  weak- 
nesses. It  is  to  anticipate  such  a  false  idea  that 
he  assures  them  that  he  had  not  already  attained, 
although  Christ  was  unto  him  perfect  righteous- 
ness, and  he  was  therefore  able  to  joy  in  hope  of 
the  glory  of  God. 

Those  who,  like  I^aul,  had  received  Christ 
were  perfected  in  Him;  hence  he  said,  ''Let  us 
thei'efore,  as  many  as  be  perfect,  be  thus  m  nded." 
Christ  was  their  perfection  and  was  made  to  thom 
sanctification.  But  they  were  merely  perfect 
babes.  They  were  expected  to  grow.  There  is  no 
way  to  come  to  Christ  but  by  making  a  full  sur- 
render accoi-ding  to  all  tlu^  light  of  sin  and  right- 
etmsness  that  the  individual  has.  No  conscious 
sin  remains.     The  sanctification  is  entire.     By  one 


SANCTIPICATION.  2():{ 

^  ffering  He  has  perfected  for  ever  them  that  are 
set  a,  art  in  Him.  But  as  time  ^oes  on  the  believer 
finds  that  as  he  knows  more  of  God  and  His  wori, 
lie  discovers  motives,  thoughts,  desires,  of  which 
former  y  he  was  unconscious.  His  eye  is  o;  en  to 
errors  ani  omissions  of  duty  which  are  as  hatef  .4I 
to  God  as  transgressions  of  commandments.  If  he 
is  in  ti  e  true  spirit  he  is  sure  to  seek  deliverance. 
Let  him  now  go  to  God  in  blessed  assurance  that 
he  shall  have  the  victoiy  over  all  he  has  discov- 
ered as  completely  as  the  victory  he  gained  at 
conversion.  God  will  surely  give  him  sanctifica- 
tion  if  he  expects  it.  But  is  this  all  of  sanctifica- 
tion?  Surely  not.  His  knowledge  is  not  yet  per- 
fect. As  he  growls  in  grace  his  spiritual  sense 
will  be  quickened,  his  discernment  will  become 
more  acute,  and  again  the  sanctified  soul  will  long 
and  plead  for  more  sanctification  still.  God  will 
surely  give  it.  This  is  progressive  sanctification. 
But  how  long  must  this  process  continue?  As  long 
as  life  lasts.  The  perfection  for  which  we  long 
and  pray  will  be  realized  \vhen  the  Lord  comes 
and  changes  us  in  the  twinkling  of  an  eye,  or  we 
risefiom  our  sleep  (grave)  in  the  glorious  body 
He  shall  give  us. 

NOT   A  SECOND   V^ORK  OF   GRACE. 

We  never  find  in  any  of  the  eijistles  that  Chris- 
tians are  exhorted,  as  first  they  have  believed  in 
Jesus  for  justification,  so  by  a  second  and  subse- 
queiit  act  of  faith,  to  make  a  new  start  for  sanctifi- 
cation. We  are  always  exhorted  to  cleave  to  the 
.'.TMce  of  Gc:d  in  Ch»ist  Jesus;    t  >  hold  fast  the  I  o- 


264  BIBLK  DOCTRTXKS. 

ginning  of  our  confidenco  steadfast  unto  the  end: 
to  remember  that  we  were  ba])tized  into  the  deatli 
of  Christ.  We  stand  in  grace,  and  into  that  grace 
we  entered  when  we  were  justified  by  faith.  "As 
ye  have  received  the  Lord  Jesus,  so  walk  ye  in 
him. " 

Sanctification  belongs  to  the  first  work  of  grace; 
and  it  is  a  great  mistake  when  teaching  fails  i/^ 
urge  the  repentant  sinner  to  look  for  it  and  ex- 
l)ect  it  as  well  as  justification.  It  is  an  experience 
that  bears  the  fruits  of  a  holy  life  from  the  time 
of  conversion.  It  should  be  expected;  conversion 
should  not  be  chiimed  without  it.  It  is  received  as 
a  work  of  God  in  the  soul  by  simple  faith,  not  as 
the  work  of  man.  Then,  standing  in  this  grace, 
the  beliiwer  enjoys  its  conscious  presence  and 
shows  the  fruits  of  it  by  a  holy  life.  The  work  of 
grace  goes  on,  the  believer  growing  in  sanctifica- 
tion, not  into  it.  The  perfect  work  wi'ought  in  the 
soul  is  perfected  in  the  life,  the  believer  receiving 
"grace  after  grace, "  and  realizing  that  "we  all  with 
oyjen  face  beholding  as  in  a  glass  the  glory  of  the 
Lord,  are  changed  into  the  same  image  from  glory 
to  glory,  even  as  by  the  Si)irit  of  the  Lord" 
(2  Cor.  '6: 1«). 


CHAPTER  XXV.— PRAYER. 


"The  effectual  fervent  prayer  of  a  righteous 
man  availeth  much."    Jas.  5:16. 

BELIEVING   PRAYER   SECURES   GOD'S   ANSWER. 

Of  the  many  admonitions  found  in  (lod's  Holy 
Book,  none  are  more  important  than  those  pertain- 
ing to  prayer.  It  is  the  connecting  link  that  holds 
us  in  touch  with  our  Maker — the  power  that  moves 
the  Hand  that  supplies  our  every  need. 

When  we  speak  of  prayer,  we  do  not  mean  sim- 
ply a  combination  of  words  designed  for  the  inter- 
est, delight,  or  instruction  of  man;  but  rather 
that  praise,  adoration,  and  supplication  which  as- 
cends from  the  believing  heart  to  the  throne  of  God 
and  expects  His  answer. 

Much  that  is  called  prayer  is  not  real  prayer. 
Especially  is  this  the  case  with  public  prayers.  It 
is  sometimes  the  case  that  persons  who  profess  to 
lead  congregations  in  prayer,  instead  or  sending 
their  petitions  to  a  throne  of  grace,  strive  to  edify 
their  congregations  by  elegant  and  eloquent  lan- 
guage. Our  Savior  condemns  this  kind  of  prayer 
when  He  says,  "When  thou  pray  est,  thou  shalt  not 
be  as  the  hypocrites  are :  for  they  love  to  pray  stand- 
ing in  the  synagogue  and  in  the  corners  of  the 
streets,  that  they  may  be  seen  of  men.  Verily  I 
say  unto  you.   They  have  their  reward. " 

It  is  not  necessary  for  us  to  try  to  convince  our 
Father  by  an  abundance  of  information  or  by  irre- 
futable   argument,   or  to  overawe   our    congrega- 


266  BIBLE  DOCTRINES. 

tions  with  superabundant  noise  in  order  to  have  our 
prayers  answered.  All  that  we  need  to  do  is  to 
come  before  our  heavenly  Father  with  V>elieving 
hearts  and  make  our  wishes  known,  and  God  will 
do  the  rest.  Our  heavenly  Father,  which  seeth  in 
secret,  shall  reward  us  openly.  (Matt.  6:0). 
OUR  savior's  teaching  on  prayer. 

The  thou«:hts  just  presented  are  gleaned  from 
our  Savior's  matchless  presentation  of  tlie  subject 
in  Matt.  6.  Along  with  His  disapproval  of  pre- 
tended prayer  with  a  view  to  be  heard  of  men, 
comes  His  admonition  against  "vain  repetitions." 
Vain  repetitions  are  not  necessary.  They  are  in- 
tended, not  for  God,  but  for  man.  Prayer,  to  be 
answered,  must  be  intended  for  the  ear  of  God. 
Vain  repetitions,  intended  for  the  ear  of  man,  as- 
cend no  higher  than  the  sound  caused  by  the  vibra- 
tions of  the  vocal  cords. 

Our  Savior  taught  by  example  as  well  as  by 
precept.  His  prayer  recorded  in  Matt.  6:9-13  has 
never  been  equaled  in  purity,  sublimity,  nobility, 
or  forcefulness.  It  shows  submission,  obedience, 
absence  of  selfishness,  and  entire  confidence  that 
God  is  able  to  do  all  things.  It  teaches  us  the 
])eaceful  spirit  of  our  Redeemer,  and  the  useless- 
ness  of  a  multi])licity  of  words  to  make  our  wants 
and  wishes  k  ncjwn.  The  more  we  study  this  prayer, 
the  more  we  see  in  it.  May  we  ever  adore  our 
blessed  Lord  and  Master  for  this  example  of  pure 
and  fervent  prayer. 

THE  apostles'  TEACHING. 

The  apostles  also  empliasized  the  necessity  of 
frequent  and  earnest  prayer,  by  their  many  admo- 


PRAYER.  267 

nitions  on  this  subject.  In  line  with  our  Savior's 
admonition,  "Watch  ye,  therefore,  and  pray  al- 
ways, "  we  notice  a  number  of  striking  scriptui'al 
passages,  among  which  are  the  following: 

''Pray  without  ceasing."     1  Thess.  5:17. 

**In  everything  give  thanks,  for  this  is  the  will 
of  God  in  Christ  Jesus  concerning  you. "  1  Thess. 
5:18. 

"And  take  the  helmet  of  salvation,  and  the 
sword  of  the  Spirit,  which  is  the  word  of  God: 
praying  always,  with  all  prayer  and  supplica- 
tion in  the  Spirit,  etc."     Eph.  6: 17,  18. 

"Continue  in  prayer,  and  watch  in  the  same 
with  thanksgiving. "     Col.  4:2. 

"Rejoicing  in  hope;  patient  in  tribulation;  con- 
tinuing instant  in  prayer."     Rom.  12:12. 

* '  The  effectual  fervent  prayer  of  the  righteous 
man  availeth  much."     Jas.  5:16. 

These  and  other  passages  that  might  be  quoted, 
show  the  importance  the  apostles  placed  upon  this 
subject. 

OBJECT    OP  PRAYER. 

We  once  heard  a  pious  deacon  advise  his  young 
eo-laborers  to  pray  much  in  secret  that  they  might 
get  sufficient  practice  to  enable  them  to  lead  in 
public  prayer  whenever  called  upon.  On  another 
occasion  we  heard  a  professing  Christian  say  that 
all  he  saw  in  prayer  was  that  it  directed  our  minds 
heavenward  and  thereby  ennobled  our  thou£:hts. 
Either  of  these  views  concerning  the  objects  of 
prayer  is  un scriptural.  The  first  is  positively  con- 
demned (Matt.  6:5),  while  the  second  shows  either 


268  BIBT.E  DOCTRIXRS. 

lack  of  faith  in  the  revealed  word  of  God,  or  lorno- 
ranceof  its  contents.  James  drives  this  cidvice:  "If 
any  of  you  lack  wisdom,  let  him  ask  of  God,  that 
giveth  to  all  men  liberally,  and  uphr.iideth  not." 
(Jas.  1:5).  Our  Savior's  admoniti(m  is.  "Ask,  and 
it  shall  be  «riven  you. "  (Matt.  7:7).  The  idea  that 
our  prayfrs  are  answered  by  a  Higher  Power 
than  ourselves  is  further  sustained  in  Matt.  21:2-; 
Mark  11:  24;  Luke  11:9;  John  14: 13;  ir):7;  16:23,  etc. 
The  object  of  i)rayer,  as  set  forth  in  the  word, 
is  this:  We  are  dependent  creatures,  having  no 
strength  in  ourselves;  but  God,  who  is  rich  in 
mercy,  love,  and  power,  is  a  "rewarder  of  them 
that  diligently  seek  Him, "  and  is  ever  ready  to  help 
those  that  put  their  trust  and  contidence  in 
Him.  "Let  us  therefore  come  boldly  unto  the 
throne  of  grace,  that  we  may  obtain  mercy,  and 
find  grace  to  help  in  time  of  need. " 

GOD    ANSWERS    PRAYER. 

The  Bible  says  so,  and  we  know  that  the  Bible 
is  true.  Our  prayers  are  not  always  answered  the 
way  that  we  think  they  ought  to  be.  If  all  prayers 
were  answered  direct,  just  as  they  are  delivered, 
there  would  be  some  remarkable  providential  (x> 
currences  now  and  then.  It  is  not  unreasonable  to 
presume  that  God  exercises  the  right  to  accei)t, 
modify,  or  reject  the  petitions  which  imperfect 
man  sends  up  to  His  throne  of  grace,  just  as  earthly 
parents  use  discretion  in  answering  the  requests  of 
their  natural  children. 

In  taking  the  position  that  God,  even  in  this 
day,   sometimes  answo  s  ])rayers  direct,  we  shall 


PRAYER,  269 

no'  stand  sponsor  for  all  the  many  remarkable 
reputed  answers  to  prayer  that  are  said  to  have  oc- 
curred during  the  last  few  years.  We  believe  that 
Satan  has  his  "divine  healers'"  in  every  nook  and 
corner  of  the  globe  where  there  is  any  danger  of 
the  heaven -ordained  doctrine  of  divine  answer  to 
]iuman  prayer  gaining  a  foothold,  and  that  thereby 
the  cause  of  Christianity  has  been  made  to  suffer 
much;  yet,  notwithstanding  the  many  bogus 
claims  of  divine  healing  which  are  now  and  al- 
ways have  been  in  existence,  we  have  seen  and 
heard  and  experienced  enough  to  convince  us  that 
God  does  answer  prayer— that  He  heals  our 
bodies,  supplies  our  spiritual  and  temporal  wants, 
and  creates  within  us  "a  new  heart  and  a  right 
spirit,  "in  answer  to  fervent  prayer. 

It  is  not  within  the  sphere  of  this  chapter  to 
prove  these  assertions  with  actual  occurrences. 
We  know  that  things  that  appear  most  real  some- 
times afterw^ard  prove  to  be  deceptions.  But  we 
wish  to  present  the  Bible  teaching  on  the  subject, 
and  let  the  reader  draw  his  own  conclusions. 

'  'And  I  say  unto  you.  Ask,  and  it  shall  be  given 
you;  seek,  and  ye  shall  find;  knock,  and  it  shall 
be  opened  unto  you."   Luke  11-9. 

"And  all  things,  wdiatsoever  ye  shall  ask  in 
prayer,  believing,  ye  shall  receive. "     Matt.  '21:22. 

"Therefore,  I  say  unto  you,  What  things 
soever  ye  desire,  when  ye  pray,  believe  that  ye 
receive  them,  and  ye  shall  have  them."  Marie 
U:2A. 


270  RllJLE  DOCTKINHS. 

"If  ye  abide  in  me  and  my  words  abide  in  you, 
ye  shall  ask  what  ye  will,  and  it  shall  be  done 
unto  you."'   Jno.  15:7. 

''But  let  him  ask  in  faith,  nothing  wavering: 
for  he  that  wavereth  is  like  a  wave  of  the  sea 
driven  with  tlie  wind  and  tossed."   Jas.  1:  6. 

**The  effectual  fervent  prayer  of  a  righteous 
tnan  availeth  much."   Jas.  5: 16. 

'  'Let  us  therefore  come  boldly  unto  the  throne 
of  grace,  that  we  may  obtain  mercy,  and  find 
grace  to  help  in  time  of  need. "   Heb   4:16. 

SHORT  PRAYERS. 

It  is  not  necessaiy  to  couch  our  wants  in  a 
multiplicity  of  words.  Let  us  ask  for  what  we 
want,  pour  out  our  tributes  of  ])raise  and  thanks- 
giving, and  then  stop.  When  we  ask  a  favor  of 
our  fellow-beiuirs,  we  simply  tell  them  what  we 
want.  We  do  not  proceed  with  a  ten-minute  dis- 
course simply  because  there  happen  to  be  some 
bystanders  present.  It  is  just  as  unreasonable  to 
make  a  long  speech  to  our  heavenly  Father  simply 
because  there  happens  to  be  an  audience  present. 

It  must  not  be  inferred  from  this,  however, 
that  long  prayers  are  to  be  condemned.  Our 
Savior  was  noted  for  His  short  prayers;  yet  we  also 
have  an  account  of  His  long  prayer  recorded  in 
Jno.  17,  and  of  His  agonizing  prayer  in  the  Gar- 
den of  Gethsemane. 

There  are  times  when  the  burdens  of  life  seem 
to  rest  unusually  heavy  upon  us.  We  feel  our 
weakness,  and  are  conscious  of  the  immensity  of 
the  work  left  for  human  hands  to  do.     What  then 


PRAYER.  271 

is  more  natural  than  to  prostrate  ourselves  before 
God  in  fervent,  agonizing  prayer.  The  nearer  we 
get  to  God,  the  more  prayerful  we  become,  the 
richer  will  be  the  spiritual  grace  of  our  prayers, 
and  the  longer  it  will  take  us  to  get  through  with 
our  adorations  of  praise  and  prayer  and  thanks- 
giving. 

SECRET   PRAYERS. 

The  value  of  secret  prayer  cannot  be  over- 
estimated. In  secret  prayer  the  temptation  of 
'  'praying  for  effect"  is  entirely  removed.  There, 
in  our  private  sanctuary,  unheard  by  human  ears 
uncriticised  by  human  intelligence,  we  spend  our 
time  in  sweet  communion  with  our  Maker.  God 
answers  our  prayers  and  sanctifies  our  hearts. 
Here  is  the  secret  of  Christian  life.  Our  spiritual 
food  comes  in  direct  answer  to  our  prayers.  Stop 
your  prayers,  and  you  stop  the  supply  of  spiritual 
food.  Stop  the  supply  of  spiritual  food,  and  the 
spiritual  body  languishes  and  dies.  Such  is  the 
experience  of  all  backsliders.  '  'The  effectual  fer- 
vent prayer  of  a  righteous  man  availeth  much. " 

god's  PEOPLE  A  PRAYING  PEOPLE. 

All  history,  sacred  and  profane,  proves  that 
God's  people  have  ever  been  a  praying  people,  and 
that  a  lack  of  frequent  fervent  prayer  always  opened 
up  the  avenues  of  the  heart  to  sin.  Tender  ties  are 
formed  by  frequent  communication.  We  commune 
with  our  God  in  three  ways:  (1)  with  His  great 
Book  of  Nature,  (2)  with  His  wonderful  word — 
the  Bible,  (3)  with  God  direct  in  prayer.  The 
oftener  we  commune,  the  more  tender  and  power- 


272  BlliLK    DO(  "rill  XHS. 

ful  the  ties.  Let  us  praise  the  Author  of  our  beino^, 
the  Kuler  of  heaveu  and  earth.  Lot  us  praise  Him 
as  individuals.  Let  us  praise  Him  around  the 
hearth  stone  in  family  worship.  Let  us  praise 
Him  in  the  solemn  assemblies  consecrated  to  His 
worship.  "Let  all  the  nations  of  the  earth  rejoice, 
and  praise  His  holy  name. " 

CONCLUSION. 

In  concluding  this  chapter,  we  conclude  this 
little  volume.  The  reader  will  observe  that  many 
of  the  doctrines  herein  presented  are  treated  some- 
what briefly;  but  we  trust  that  enough  has  been 
said  to  lead  some  persons  to  think  along  the  lines 
suggested  by  these  articles. 

Doubtless  what  we  have  herein  stated  will  fail 
to  meet  with  the  approval  of  eveiy  one.  We  recog- 
nize the  possibility  (even  probabilit}^)  of  error  in 
our  writings.  We  give  the  thoughts  herein  pre- 
sented for  what  they  are  worth,  and  ask  the  reader 
to  carefully  compare  them  with  the  woi'd  of  God. 

Christ  says,  "Search  the  Scriptures."  Paul 
says,  "Give  attclidance  to  reading."  We  desire  at 
this  time  faintly  to  echo  these  sentiments.  God 
has  given  us  His  word  that  we  may  study  it  and 
j)rotit  by  its  teachings.  Not  only  does  it  lead  us  in 
the  way  everlasting,  but  it  also  shapes  our  Chris- 
tian lives  so  that  we  may  be  in  the  highest  degree 
useful  in  our  Master  s  service. 

That  the  Bible  doctrines  herein  presented,  and 
feebly  defended,  may  live  in  the  hearts  of  all  men 
IS  our  earnest  <lesire. 


